Conceding to this view of the subject the utmost that can be claimed for it by those most easily satisfied with the amount of understanding of truth which ought to accompany the belief of it; even so, the argument for free discussion is no way weakened. For even this doctrine acknowledges that mankind ought to have a rational assurance that all objections have been satisfactorily answered; and how are they to be answered if that which requires to be answered is not spoken? or how can the answer be known to be satisfactory, if the objectors have no opportunity of showing that it is unsatisfactory? If not the public, at least the philosophers and theologians who are to resolve the difficulties, must make themselves familiar with those difficulties in their most puzzling form: and this cannot be accomplished unless they are freely stated, and placed in the most advantageous light which they admit of. The Catholic Church has its own way of dealing with this embarrassing problem. It makes a broad separation between those who can be permitted to receive its doctrines on conviction, and those who must accept them on trust. Neither, indeed, are allowed any choice as to what they will accept; but the clergy, such at least as can be fully confided in, may admissibly and meritoriously make themselves acquainted with the arguments of opponents, in order to answer them, and may, therefore, read heretical books; the laity, not unless by special permission, hard to be obtained. This discipline recognises a knowledge of the enemy’s case as beneficial to the teachers but finds means, consistent with this, of denying it to the rest of the world: thus giving to the more mental culture, though not more mental freedom, than it allows to the mass. By this device it succeeds in obtaining the kind of mental superiority which its purposes require; for though culture without freedom never made a large and liberal mind, it can make a clever advocate of a cause. But in countries professing Protestantism, this resource is denied; since Protestants hold, at least in theory, that the responsibility for the choice of a religion must be borne by each for himself, and cannot be thrown off upon teachers. Besides, in the present state of the world, it is practically impossible that writings which are read by the instructed can be kept from the uninstructed. If the teachers of mankind are to be cognisant of all that they ought to know, everything must be free to be written and published without restraint.
Mankind are seldom reluctant to allow the superiority of those who have worked harder than themselves. That is but a trifling humiliation to their They readily admit the claims of superior application, whatever may be the case with those of superior genius.
Theme, plot, setting, characters, technique.
An early indication of his resolution not to revise is shown in his letter to Parker concerning the second edition: “I do not propose to make any additions or alterations” ( 630 [18/7/59]).
Here is an overview of the process:
If we were here to close this article, and leave these noble speculations to produce their effect without further comment, the reader probably would not blame us. Our recommendation is not needed in their behalf. That nothing on the whole comparable in profundity to them yet been written on , will scarcely be disputed by any one who has read even our hasty abridgment of them. We must guard, at the same time, against attaching to these conclusions, or to any others that can result from such inquiries, a character of scientific certainty that can never belong to them. Democracy is too recent a phenomenon, and of too great magnitude, for any one who now lives to comprehend its consequences. A few of its more immediate tendencies may be perceived or surmised; what other tendencies, destined to overrule or to combine with these, lie behind, there are not grounds even to conjecture. If we revert to any similar fact in past history, any change in human affairs approaching in greatness to what is passing before our eyes, we shall find that no prediction which could have been made at the time, or for many generations afterwards, would have borne any resemblance to what has actually been the course of events. When the Greek commonwealths were crushed, and liberty in the civilized world apparently extinguished by the Macedonian invaders; when a rude unlettered people of Italy stretched their conquests and their dominion from one end to the other of the known world; when that people in turn lost its freedom and its old institutions, and fell under the military despotism of one of its own citizens;—what similarity is there between the effects we now know to have been produced by these causes, and anything which the wisest person could then have anticipated from them? When the Roman empire, containing all the art, science, literature, and industry of the world, was overrun, ravaged, and dismembered by hordes of barbarians, everybody lamented the destruction of civilization, in an event which is now admitted to have been the necessary condition of its renovation. When the Christian religion had existed but for two centuries—when the Pope was only beginning to assert his ascendancy—what philosopher or statesman could have foreseen the destinies of Christianity, or the part which has been acted in history by the Catholic Church? It is thus with all other really great historical facts—the invention of gunpowder for instance, or of the printing-press: even when their direct operation is as exactly measurable, because as strictly mechanical, as these were, the mere scale on which they operate gives birth to endless consequences, of a kind which would have appeared visionary to the most far-seeing wisdom.
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It is not, therefore, without a deep sense of the uncertainty attaching to such predictions, that the wise would hazard an opinion as to the fate of mankind under the new democratic dispensation. But without pretending to judge confidently of remote tendencies, those immediate ones which are already developing themselves require to be dealt with as we treat any of the other circumstances in which we are placed;—by encouraging those which are salutary, and working out the means by which such as are hurtful may be counteracted. To exhort men to this, and to aid them in doing it, is the end for which M. de Tocqueville has written; and in the same spirit we will now venture to make one criticism upon him;—to point out one correction, of which we think his views stand in need; and for want of which they have occasionally an air of over-subtlety and false refinement, exciting the distrust of common readers, and making the opinions themselves appear less true, and less practically important, than, it seems to us, they really are.