Labour for material comfort, the means of use and beauty, is the duty of all, and not less the right, and practically the lot, of all; so there is no privilege for any, where each has his whole natural right. Accordingly, there is no permanent and vicariously idle class, born merely to enjoy and not create, who live by the unpurchased toil of others; and, accordingly, there is no permanent and vicariously working-class, born merely to create and not enjoy, who toil only for others. There is mutuality of earning and enjoying: none is compelled to work vicariously for another, none allowed to rob others of the natural fruit of their toil. Of course, each works at such calling as his nature demands: on the mare liberum, the open sea of human industry, every personal bark sails whither it may, and with such freight and swiftness as it will or can.
Government, in social and political affairs, is the right of all, not less their duty, and practically the lot of each. So there is no privilege in politics, no lordly class born to command and not obey, no slavish class born to serve and not command : there is mutuality of command and obedience. And as there is no compulsory vicarious work, but each takes part in the labour of all, and has his share in the enjoyment thereof; so there is no vicarious government, but each takes part in the making of laws and in obedience thereunto.
Such is the ideal Democracy, nowhere made actual.
Practically, labour and government are the two great forces in the education of mankind. These take the youth where schools and colleges leave him, and carry him further up to another seminary, where he studies for what honours he will, and graduates into such degrees as he can attain to.
This sharing of labour and government is the indispensable condition for human development; for, if any class of men permanently withdraws itself from labour, first it parts from its human sympathy; next it becomes debauched in its several powers; and presently it loses its masculine vigour and its feminine delicacy ; and dies, at last, a hideous ruin. Do you doubt what I say P Look then at the Roman aristocracy from two centuries before Christ to four centuries after—at the French aristocracy from Louis XIII. to Louis XVI.
