The
fundamental error of the radical theory is to confound the right to do
good with good itself, and universal suffrage with universal wisdom. It
rests upon a legal fiction, which assumes a real equality of
enlightenment and merit among those whom it declares electors. It is
quite possible, however, that these electors may not desire the public
good, and that even if they do, they may be deceived as to the manner of
realizing it. Universal suffrage is not a dogma--it is an instrument;
and according to the population in whose hands it is placed, the
instrument is serviceable or deadly to the proprietor.
February 27, 1874.--Among the peoples, in whom the social gifts are the
strongest, the individual fears ridicule above all things, and ridicule
is the certain result of originality. No one, therefore, wishes to make
a party of his own; every one wishes to be on the side of all the world.
"All the world" is the greatest of powers; it is sovereign, and calls
itself _we_. _We_ dress, _we_ dine, _we_ walk, _we_ go out, _we_ come
in, like this, and not like that. This _we_ is always right, whatever it
does. The subjects of _We_ are more prostrate than the slaves of the
East before the Padishah. The good pleasure of the sovereign decides
every appeal; his caprice is law.
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