 Part four, Chapter seven and eight of Democracy in America, Volume two. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Democracy in America, Volume two by Alexis de Tocqueville, translated by Henry Reeve. Part four, Influence of Democratic Opinions on Political Society, Chapter seven, continuation of the preceding chapters. I believe that it is easier to establish an absolute and despotic government amongst a people in which the conditions of society are equal than amongst any other, and I think that if such a government were once established amongst such a people it would not only oppress men but would eventually strip each of them of several of the highest qualities of humanity. Despotism therefore appears to me peculiarly to be dreaded in democratic ages. I should have loved freedom, I believe, at all times, but in the time in which we live I am ready to worship it. On the other hand I am persuaded that all who shall attempt, in the ages upon which we are entering, to base freedom upon aristocratic privilege will fail, that all who shall attempt to draw and to retain authority within a single class will fail. At the present day no ruler is skillful or strong enough to found a despotism by re-establishing permanent distinctions of rank amongst his subjects. No legislator is wise or powerful enough to preserve free institutions if he does not take equality for his first principle and his watchword. All those of our contemporaries who would establish or secure the independence and the dignity of their fellow men must show themselves the friends of equality, and the only worthy means of showing themselves as such is to be so. Upon this depends the success of their holy enterprise. Thus the question is not how to reconstruct aristocratic society, but how to make liberty proceed out of that democratic state of society in which God has placed us. These two truths appear to me simple, clear, and fertile in consequences, and they naturally lead me to consider what kind of free government can be established amongst a people in which social conditions are equal. It results from the very constitution of democratic nations and from their necessities that the power of government amongst them must be more uniform, more centralized, more extensive, more searching, and more efficient than in other countries. Society at large is naturally stronger and more active, individuals more subordinate and weak, the former does more, the latter less, and this is inevitably the case. It is not therefore to be expected that the range of private independence will ever be as extensive and democratic as in aristocratic countries, nor is this to be desired for amongst aristocratic nations the mass is often sacrificed to the individual and the prosperity of the greater number to the greatness of the few. It is both necessary and desirable that the government of a democratic people should be active and powerful, and our objects should not be to render it weaker indolent but solely to prevent it from abusing its aptitude and its strength. The circumstance that most contributed to secure the independence of private persons and aristocratic ages was that the supreme power did not affect to take upon itself alone the government and administration of the community. Those functions were necessarily partially left to the members of the aristocracy, so that as the supreme power was always divided it never weighed with its whole weight and in the same manner on each individual. Not only did the government not perform everything by its immediate agency, but as most of the agents who discharged its duties derived their power not from the state but from the circumstance of their birth they were not perpetually under its control. The government could not make or unmake them in an instant, at pleasure, nor bend them in strict uniformity to its slightest caprice. This was an additional guarantee of private independence. I readily admit that recourse cannot be had to the same means at the present time, but I discover certain democratic expedience which may be substituted for them. Instead of vesting in the government alone all the administrative powers of which corporations and nobles have been deprived, a portion of them may be entrusted to secondary public bodies, temporarily composed of private citizens. Thus the liberty of private persons will be more secure and their equality will not be diminished. The Americans who care less for words than the French still designate by the name of county the largest of their administrative districts, but the duties of the count or Lord Lieutenant are in part performed by a provincial assembly. At a period of equality like our own it would be unjust and unreasonable to institute hereditary officers, but there is nothing to prevent us from substituting elective public officers to a certain extent. Election is a democratic expedient which ensures the independence of the public officer in relation to the government, as much and even more than hereditary rank can ensure it amongst aristocratic nations. Democratic countries abound in wealthy and influential persons who are competent to provide for themselves and who cannot be easily or secretly oppressed. Such persons restrain a government within general habits of moderation and reserve. I am very well aware that democratic countries contain no such persons naturally, but something analogous to them may be created by artificial means. I firmly believe that an aristocracy cannot again be founded in the world, but I think that private citizens, by combining together, may constitute bodies of great wealth, influence, and strength, corresponding to the persons of an aristocracy. By this means, many of the greatest political advantages of an aristocracy would be attained without its injustice or its dangers. An association for political, commercial, or manufacturing purposes, or even for those of science and literature, is a powerful and enlightened member of the community, which cannot be disposed of at pleasure or oppressed without remonstrance, in which, by defending its own rights against the encroachments of the government, saves the common liberties of the country. In periods of aristocracy every man is always bound so closely to many of his fellow citizens that he cannot be assailed without their coming to his assistance. In ages of equality every man naturally stands alone. He has no hereditary friends whose cooperation he may demand, no class upon whose sympathy he may rely. He is easily got rid of and he is trampled on with impunity. At the present time, an oppressed member of the community has therefore only one method of self-defense. He may appeal to the whole nation, and if the whole nation is deaf to his complaint, he may appeal to mankind. The only means he has of making this appeal is by the press. Thus, the liberty of the press is infinitely more valuable amongst democratic nations than amongst all others. It is the only cure for the evils which equality may produce. Equity sets men apart and weakens them, but the press places a powerful weapon within every man's reach, which the weakest and loneliest of them all may use. Equality deprives a man of the sport of his connections, but the press enables him to summon all his fellow countrymen and all his fellow men to his assistance. Printing has accelerated the progress of equality, and it is also one of its best correctives. I think that men living in aristocracies may, strictly speaking, do without the liberty of the press, but such is not the case with those who live in democratic countries. To protect their personal independence, I trust not to great political assemblies, to parliamentary privilege, or to the assertion of popular sovereignty. All these things may, to a certain extent, be reconciled with personal servitude, but that servitude cannot be complete if the press is free. The press is the chiefest democratic instrument of freedom. Something analogous may be said of the judicial power. It is part of the essence of judicial power to attend to private interests, and to fix itself with the predilection on minute objects submitted to its observation. Another essential quality of judicial power is never to volunteer its assistance to the oppressed, but always to be at the disposal of the humblest of those who solicit it. Their complaint, however feeble they may themselves be, will force itself upon the ear of justice and claim redress, for this is inherent in the very constitution of the courts of justice. A power of this kind is therefore peculiarly adapted to the wants of freedom, at a time when the eye and finger of the government are constantly intruding into the minutest details of human actions. And when private persons are at once too weak to protect themselves and too much isolated for them to reckon upon the assistance of their fellows. The strength of the courts of law has ever been the greatest security which can be offered to personal independence, but this is more especially the case in democratic ages. Private rights and interests are in constant danger if the judicial power does not grow more extensive and more strong to keep pace with the growing equality of conditions. Equality awakens in men several propensities extremely dangerous to freedom, to which the attention of the legislator ought constantly to be directed. I shall only remind the reader of the most important amongst them. Men living in democratic ages do not readily comprehend the utility of forms. They feel an instinctive contempt for them. I have elsewhere shown for what reasons. Forms excite their contempt and often their hatred as they commonly aspire to none but easy and present gratifications. They rush onwards to the object of their desires and the slightest delay exasperates them. This same temper, carried with them into political life, renders them hostile to forms which perpetually retard or arrest them in some of their projects. Yet this objection which the men of democracies make to forms is the very thing which renders forms so useful to freedom. For their chief merit is to serve as a barrier between the strong and the weak, the ruler and the people, to retard the one and give the other time to look about him. Forms become more necessary in proportion as the government becomes more active and more powerful, whilst private persons are becoming more indolent and more feeble. Thus democratic nations naturally stand more in need of forms than other nations and they naturally respect them less. This deserves most serious attention. Form is more pitiful than the arrogant disdain of most of our contemporaries for question of form, for the smallest questions of form have acquired in our time an importance which they never had before. Many of the greatest interests of mankind depend upon them. I think that if the statesmen of aristocratic ages could sometimes condemn forms with impunity and frequently rise above them, the statesmen to whom the government of nations is now confided ought to treat the very least among them with respect and not neglect them without imperious necessity. In aristocracies the observance of forms was superstitious. Amongst us they ought to be kept with a deliberate and enlightened deference. Another tendency which is extremely natural to democratic nations and extremely dangerous is that which leads them to despise and undervalue the rights of private persons. The attachment which men feel to a right and the respect which they display for it is generally proportion to its importance or to the length of time during which they have enjoyed it. The rights of private persons amongst democratic nations are commonly of small importance, of recent growth, and extremely precarious. The consequence is that they are often sacrificed without regret, and almost always violated without remorse. But it happens that at the same period and amongst the same nations in which men conceive a natural contempt for the rights of private persons, the rights of society at large are naturally extended and consolidated. In other words, men become less attached to private rights at the very time at which it would be most necessary to retain and to defend what little remains of them. It is therefore most especially in the present democratic ages that the true friends of liberty and the greatness of man ought constantly to be on the alert to prevent the power of government from lightly sacrificing the private rights of individuals to the general execution of its designs. At such times no citizen is so obscure that it is not very dangerous to allow him to be oppressed. No private rights are so unimportant that they can be surrendered with impunity to the caprices of a government. The reason is plain. If the private right of an individual is violated at a time when the human mind is fully impressed with the importance and the sanctity of such rights, the injury done is confined to the individual whose right is infringed. But to violate such a right at the present day is deeply to corrupt the manners of the nation and to put the whole community in jeopardy, because the very notion of this kind of right constantly tends amongst us to be impaired and lost. There are certain habits, certain notions, and certain vices which are peculiar to a state of revolution, and which a protracted revolution cannot fail to engender and to propagate, whatever be, in other respects, its character, its purpose, and the scene on which it takes place. When any nation has, within a short space of time, repeatedly varied its rulers, its opinions, and its laws, the men of whom it is composed eventually contract a taste for change and grow accustomed to see all changes affected by sudden violence. Thus they naturally conceive a contempt for forms which daily prove ineffectual, and they do not support without impatience the domination of rules which they have so often seen infringed. As the ordinary notions of equality and morality no longer suffice to explain and justify all the innovations daily be gotten by a revolution, the principle of public utility is called in, the doctrine of political necessity is conjured up, and men accustom themselves to sacrifice private interests without scruple and to trample on the rights of individuals in order more speedily to accomplish any public purpose. These habits and notions, which I shall call revolutionary because all revolutions produce them, occur in aristocracies just as much as amongst democratic nations, but amongst the former they are often less powerful and less lasting because they there meet with habits, notions, defects, and impediments which counteract them. They consequently disappear as soon as the revolution is terminated and the nation reverts to its former political courses. This is not always the case in democratic countries in which it is ever to be feared that revolutionary tendencies, becoming more gentle and more regular, without entirely disappearing from society, will be gradually transformed into habits of subjection to the administrative authority of the government. I know of no countries in which revolutions are more dangerous than in democratic countries, because independently of the accidental and transient evils which must always attend them, they may always create some evils which are permanent and unending. I believe that there are such things as justifiable resistance and legitimate rebellion. I do not therefore assert as an absolute proposition that the men of democratic ages ought never to make revolutions, but I think that they have a special reason to hesitate before they embark in them, and that it is far better to endure many grievances in their present condition than to have recourse to so perilous a remedy. I shall conclude by one general idea which comprises not only all the particular ideas which have been expressed in the present chapter, but also most of those which it is the object of this book to treat of. In the ages of aristocracy which preceded our own, there were private persons of great power and a social authority of extreme weakness. The outline of society itself was not easily discernible and constantly confounded with the different powers by which the community was ruled. The principal efforts of the men of those times were required to strengthen, aggrandize, and to secure the supreme power, and, on the other hand, to circumscribe the individual independence within narrower limits, and to subject private interest to the interests of the public. Other perils and other cares await the men of our age. Amongst the greater part of modern nations, the government, whatever may be its origin, its constitution, or its name, has become almost omnipotent, and private persons are falling, more and more, into the lowest stage of weakness and dependence. In olden society everything was different. Unity and uniformity were nowhere to be met with. In modern society everything threatens to become so much alike that the peculiar characteristics of each individual will soon be entirely lost in the general aspect of the world. Our forefathers were ever prone to make an improper use of the notion that private rights ought to be respected, and we are naturally prone, on the other hand, to exaggerate the idea that the interest of a private individual ought always to bend the interest of the many. The political world is metamorphosed. New remedies must henceforth be sought for new disorders. To lay down extensive but distinct and settled limits to the action of the government, to confer certain rights on private persons, and to secure to them the undisputed enjoyment of those rights, to enable individual man to maintain whatever independence, strength, and original power he still possesses, to raise him by the side of society at large, and uphold him in that position, these appear to me the main objects of legislatures in the ages upon which we are now entering. It would seem as if the rulers of our time sought only to use men in order to make things great. I wish that they would try a little more to make great men, that they would set less value on the work, and more upon the workmen. That they would never forget that a nation cannot long remain strong when every man belonging to it is individually weak, and that no form or combination of social polity has yet been devised to make an energetic people out of a community of pusillanimous and enfeebled citizens. I trace amongst our contemporaries two contrary notions which are equally injurious. One set of men can perceive nothing in the principle of equality but the anarchical tendencies which it engenders. They dread their own free agency, they fear themselves. Other thinkers, less numerous but more enlightened, take a different view. Besides that track which starts from the principle of equality to terminate an anarchy, they have at last discovered the road which seems to lead men to inevitable servitude. They shape their souls beforehand to this necessary condition, and, despairing of remaining free, they already do obeisance in their hearts to the master who assumed to appear. The former abandon freedom because they think it dangerous, the latter because they hold it to be impossible. If I had entertained the latter conviction I should not have written this book, but I should have confined myself to deploring in secret the destiny of mankind. I have sought to point out the dangers to which the principle of equality exposes the independence of man, because I firmly believe that these dangers are the most formidable as well as the least foreseen of all those which futurity holds in store, but I do not think that they are insurmountable. The men who live in the democratic ages upon which we are entering have naturally a taste for independence, they are naturally impatient of regulation, and they are wearied by the permanence even of the condition they themselves prefer. They are fond of power but they are prone to despise and hate those who wield it, and they easily elude its grasp by their own mobility and insignificance. These propensities will always manifest themselves, because they originate in the groundwork of society which will undergo no change. For a long time they will prevent the establishment of any despotism, and they will furnish fresh weapons to each succeeding generation which shall struggle in favor of the liberty of mankind. Let us then look forward to the future with that salutary fear which makes men keep watch and warred for freedom, not with that faint and idle terror which depresses and innervates the heart. CHAPTER VIII. GENERAL SURVEY OF THE SUBJECT Before I close forever the theme that has detained me so long, I would feign to take a parting survey of all the various characteristics of modern society, and appreciate at last the general influence to be exercised by the principle of equality upon the fate of mankind, but I am stopped by the difficulty of the task, and in presence of so great an object my side is troubled and my reason fails. The society of the modern world which I have sought to delineate and which I seek to judge has but just come into existence. Time has not yet shaped it into perfect form. The great revolution by which it has been created is not yet over, and amidst the occurrences of our time it is almost impossible to discern what will pass away with the revolution itself and what will survive its close. The world which is rising into existence is still half encumbered by the remains of the world which is waning into decay, and amidst the vast perplexities of human affairs none can say how much of ancient institutions and former manners will remain, or how much will completely disappear. Although the revolution which is taking place in the social condition, the laws, the opinions, and the feelings of men is still very far from being terminated, yet its result already admit of no comparison with anything that the world has ever before witnessed. I go back from age to age up to the remotest antiquity, but I find no parallel to what is occurring before my eyes, as the past has ceased to throw its light upon the future, the mind of man wanders into obscurity. Nevertheless, in the midst of a prospect so wide, so novel, and so confused, some of the more prominent characteristics may already be discerned and pointed out. The good things and the evils of life are more equally distributed in the world. Great wealth tends to disappear, the number of small fortunes to increase, desires and gratifications are multiplied, but extraordinary prosperity and intermediate punery are alike unknown. The sentiment of ambition is universal, but the scope of ambition is seldom vast. Each individual stands apart in solitary weakness, but society at large is active, provident, and powerful. The performances of private persons are insignificant, those of the State immense. There is little energy of character, but manners are mild and laws humane. If there be few instances of exalted heroism or of virtues of the highest, brightest and purest temper, men's habits are regular, violence is rare, and cruelty almost unknown. Human existence becomes longer and property more secure, life is not adorned with brilliant trophies, but it is extremely easy and tranquil. Few pleasures are either very refined or very coarse, and highly polished manners are as uncommon as great brutality of tastes. Neither men of great learning nor extremely ignorant communities are to be met with. Genius becomes more rare, information more diffused. The human mind is impelled by the small efforts of all mankind combined together, not by the strenuous activity of certain men. There is less perfection but more abundance in all the productions of the arts. The ties of race, of rank, and of country are relaxed. The great bond of humanity is strengthened. If I endeavor to find out the most general and the most prominent of all these different characteristics, I shall have occasion to perceive that what is taking place in men's fortunes manifests itself under a thousand other forms. Almost all extremes are softened or blunted. All that was most prominent is superseded by some mean term, at once less lofty and less low, less brilliant and less obscure, than what before existed in the world. When I surveyed this countless multitude of beings shaped in each other's likeness amidst whom nothing rises and nothing falls, the sight of such universal uniformity saddens and chills me, and I am tempted to regret that state of society which has ceased to be. When the world was full of men of great importance and extreme insignificance, of great wealth and extreme poverty, of great learning and extreme ignorance, I turned aside from the latter to fix my observations on the former alone, who gratified my sympathies. But I admit that this gratification arose from my own weakness. It is because I am unable to see at once all that is around me that I am allowed thus to select and separate the objects of my predilection from among so many others. Such is not the case with that almighty and eternal being whose gaze necessarily includes the whole of created things, and who surveys distinctly, though at once, mankind and man. We may naturally believe that it is not the singular prosperity of the few, but the greater well-being of all which is most pleasing in the sight of the creator and preserver of men. What appears to me to be man's decline is to his eyes advancement. What afflicts me is acceptable to him. A state of equality is perhaps less elevated, but is more just, and its justice constitutes its greatness and its beauty. I would strive then to raise myself to this point of the divine contemplation and thence to view and to judge the concerns of men. No man upon the earth can as yet affirm absolutely and generally that the new state of the world is better than its former one, but it is already easy to perceive that this state is different. Some vices and some virtues were so inherent in the constitution of an aristocratic nation, and are so opposite to the character of a modern people, that they can never be infused into it. Some good tendencies and some bad propensities which were unknown to the former are natural to the latter. Some ideas suggest themselves spontaneously to the imagination of the one, which are utterly repugnant to the mind of the other. They are like two distinct orders of human beings, each of which has its own merits and defects, its own advantages and its own evils. Care must therefore be taken not to judge the state of society, which is now coming into existence, by notions derived from a state of society which no longer exists, for as these states of society are exceedingly different in their structure, they cannot be submitted to a just or fair comparison. It would be scarcely more reasonable to require of our own contemporaries the peculiar virtues which originated in the social condition of their forefathers, since that social condition is itself fallen and has drawn into one promiscuous ruin the good and evil which belonged to it. But as yet these things are imperfectly understood. I find that a great number of my contemporaries undertake to make a certain selection from amongst the institutions, the opinions, and the ideas which originated in the aristocratic constitution of society as it was. A portion of these elements as they would willingly relinquish, but they would keep the remainder and transplant them into their new world. I apprehend that such men are wasting their time and their strength in virtuous but unprofitable efforts. The object is not to retain the peculiar advantages which the inequality of conditions bestows upon mankind, but to secure the new benefits which equality may supply. We have not to seek to make ourselves like our progenitors, but to strive to work out that species of greatness and happiness which is our own. For myself, who now look back from this extreme limit of my task, and discover, from afar, but at once, the various objects which have attracted my attentive investigation upon my way, I am full of apprehensions and of hopes. I perceive mighty dangers which it is possible to ward off, mighty evils which may be avoided or alleviated, and I cling with a firmer hold to the belief that for democratic nations to be virtuous and prosperous they require but to will it. I am aware that many of my contemporaries maintain that nations are never their own masters here below, and that they necessarily obey some insurmountable and unintelligent power arising from interior events, from their race, or from the soil and climate of their country. Such principles are false and cowardly. Such principles can never produce ought but feeble men in pusillanimous nations. Providence has not created mankind entirely independent or entirely free. It is true that around every man a fatal circle is traced, beyond which he cannot pass, but within the wide verge of that circle he is powerful and free, as it is with man, so with communities. The nations of our time cannot prevent the conditions of men from becoming equal, but it depends upon themselves whether the principle of equality is to lead them to servitude or freedom, to knowledge or barbarism, to prosperity or to wretchedness.