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Popular democracy by no means aims at manufacturing rulers。
Dominated entirely by the spirit of equality and the desire to
ameliorate the lot of the workers； it rejects the idea of
fraternity； and exhibits no anxiety in respect of liberty。 No
government is conceivable to popular democracy except in the form
of an autocracy。 We see this； not only in history； which shows
us that since the Revolution all despotic Governments have been
vigorously acclaimed； but also in the autocratic fashion in which
the workers' trades unions are conducted。
This profound distinction between the democracy of the lettered
classes and popular democracy is far more obvious to the workers
than to the intellectuals。 In their mentalities there is nothing
in common； the two classes do not speak the same language。 The
syndicalists emphatically assert to…day that no alliance could
possibly exist between them and the politicians of the
bourgeoisie。 This assertion is strictly true。
It was always so； and this； no doubt； is why popular
democracy； from Plato's to our own times； has never been defended
by the great thinkers。
This fact has greatly struck Emile Faguet。 ‘‘Almost all the
thinkers of the nineteenth century；'' he says； ‘‘were not
democrats。 When I was writing my Politiques et moralistes du
XIXe siecle this was my despair。 I could not find one who had
been a democrat； yet I was extremely anxious to find one so that
I could give the democratic doctrine as formulated by him。''
The eminent writer might certainly have found plenty of
professional politicians； but these latter rarely belong to the
category of thinkers。
2。 Natural Inequalities and Democratic Equalisation。
The difficulty of reconciling democratic equalisation with
natural inequalities constitutes one of the most difficult
problems of the present hour。 We know what are the desires of
democracy。 Let us see what Nature replies to these demands。
The democratic ideas which have so often shaken the world from
the heroic ages of Greece to modern times are always clashing
with natural inequalities。 Some observers have held； with
Helvetius； that the inequality between men is created by
education。
As a matter of fact； Nature does not know such a thing as
equality。 She distributes unevenly genius； beauty； health；
vigour； intelligence； and all the qualities which confer on their
possessors a superiority over their fellows。
No theory can alter these discrepancies； so that democratic
doctrines will remain confined to words until the laws of
heredity consent to unify the capacities of men。
Can we suppose that societies will ever succeed in establishing
artificially the equality refused by Nature？
A few theorists have believed for a long time that education
might effect a general levelling。 Many years of experience have
shown the depth of this illusion。
It would not； however； be impossible for a triumphant Socialism
to establish equality for a time by rigorously eliminating all
superior individuals。 One can easily foresee what would become
of a people that had suppressed its best individuals while
surrounded by other nations progressing by means of their best
individuals。
Not only does Nature not know equality； but since the beginning
of the ages she has always realised progress by means of
successive differentiationsthat is to say； by increasing
inequalities。 These alone could raise the obscure cell of the
early geological periods to the superior beings whose inventions
were to change the face of the earth。
The same phenomenon is to be observed in societies。 The forms of
democracy which select the better elements of the popular classes
finally result in the creation of an intellectual aristocracy； a
result the contrary of the dream of the pure theorists； to beat
down the superior elements of society to the level of the
inferior elements。
On the side of natural law； which is hostile to theories of
equality； are the conditions of modern progress。 Science and
industry demand more and more considerable intellectual
efforts； so that mental inequalities and the differences of
social condition which spring from them cannot but become
accentuated。
We therefore observe this striking phenomenon： as laws and
institutions seek to level individuals the progress of
civilisation tends still further to differentiate them。 From the
peasant to the feudal baron the intellectual difference was not
great； but from the working…man to the engineer it is immense and
is increasing daily。
Capacity being the principal factor of progress； the capable of
each class rise while the mediocre remain stationary or sink。
What could laws do in the face of such inevitable necessities？
In vain do the incapable pretend that； representing number； they
also represent force。 Deprived of the superior brains by whose
researches all workers profit； they would speedily sink into
poverty and anarchy。
The capital role of the elect in modern civilisation seems
too obvious to need pointing out。 In the case of civilised
nations and barbarian peoples； which contain similar averages of
mediocrities； the superiority of the former arises solely from
the superior minds which they contain。 The United States have
understood this so thoroughly that they forbid the immigration of
Chinese workers； whose capacity is identical with that of
American workers； and who； working for lower wages； tend to
create a formidable competition with the latter。 Despite these
evidences we see the antagonism between the multitude and the
elect increasing day by day。 At no period were the elect more
necessary； yet never were they supported with such difficulty。
One of the most solid foundations of Socialism is an intense
hatred of the elect。 Its adepts always forget that scientific；
artistic； and industrial progress； which creates the strength of
a country and the prosperity of millions of workers； is due
solely to a small number of superior brains。
If the worker makes three times as much to…day as he did a
hundred years ago； and enjoys commodities then unknown to great
nobles； he owes it entirely to the elect。
Suppose that by some miracle Socialism had been universally
accepted a century ago。 Risk； speculation； initiativein a
word； all the stimulants of human activitybeing suppressed； no
progress would have been possible； and the worker would have
remained as poor as he was。 Men would merely have established
that equality in poverty desired by the jealousy and envy of a
host of mediocre minds。 Humanity will never renounce the
progress of civilisation to satisfy so low an ideal。
CHAPTER II
THE RESULTS OF DEMOCRATIC EVOLUTION
1。 The Influence upon Social Evolution of Theories of no
Rational Value。
We have seen that natural laws do not agree with the aspirations
of democracy。 We know； also； that such a statement has never
affected doctrines already in men's minds。 The man led by a
belief never troubles about its real value。
The philosopher who studies a belief must obviously discuss its
rational content； but he is more concerned with its influences
upon the general mind。
Applied to the interpretation of all the great beliefs of
history； the importance of this distinction is at once evident。
Jupiter； Moloch； Vishnu； Allah； and so many other divinities；
were； no doubt； from the rational point of view； mere illusions；
yet their effect upon the life of the peoples has been
considerable。
The same distinction is applicable to the beliefs which prevailed
during the Middle Ages。 Equally illusory； they nevertheless
exercised as profound an influence as if they had corresponded
with realities。
If any one doubts this； let him compare the domination of the
Roman Empire and that of the Church of Rome。 The first was
perfectly real and tangible； and implied no illusion。 The
second； while its foundations were entirely chimerical； was fully
as powerful。 Thanks to it； during the long night of the Middle
Ages； semi…barbarous peoples acquired those social bonds and
restraints and that national soul without which there is no
civilisation。
The power possessed by the Church proves； again； that the power
of certain illusions is sufficiently great to create； at least
momentarily； sentiments as contrary to the interests of the
individual as they are to that of societysuch as the love of
the monastic life； the desire for martyrdom； the crusades； the
religious wars； &c。
The application to democratic and socialistic ideas of the
preceding considerations shows that it matters little that these
ideas have no defensible basis。 They impress and influence men's
minds； and that is sufficient。 Their results may be disastrous
in the extreme； but we cannot prevent them。
The apostles of the n