human beings—to be removed only in a Utopia—the aristocracy of the best is surely the sort of constitution in which the external relationship between men is the most exact and efficient expression of their subjective relation. But an aristocracy of the best, such as Plato wanted, can never be fully realized, because there is no infallible means of recognizing the best. Even if it could be realized it would not exist permanently, since the possession of power unquestionably corrupts not always individuals but corporate bodies and classes. The aristocracy of the best lies therefore in close proximity to the aristocracy of the worst. Consequently the condition of universal equality seems to be the lesser evil, which may gradually attain to the dignity of an absolutely good condition. The peculiar difficulties then which the formal fact of superordination entails, produce the advantage of an external constitution which stands in direct antithesis with the subjective qualifications of the individuals.
And yet, the corresponding pessimistic temper may deny the necessity of this result, and may hold that which here appears the lesser evil to be the greater. This may be plausible from the point of view that, should rigid superordination and subordination disappear, there would go with it the compulsion, which human nature now at all events needs, to avoid falling into complete aimlessness and formlessness of conduct. Thus for many historical epochs one may cite the advantage of established hereditary despotism, which forces wide territories together in unity, in comparison with free federation of the same. There is the same presumption in favor of despotism that there is in favor of marriage as contrasted with “free love.” Marriage often holds the parties together by force, when from passion, or anger or indifference they would separate if they could. But what blessing there is in this compulsion! How it helps over disturbances of the relation, to which it would be irreparable injury to yield. Only subordination could accomplish this—either to a person or to a law. It is as though there existed in our soul two strata or tendencies, differentiated from each other in principle; the one bearing the real meaning and purpose and substance of our
