the war between the political ins and outs—that is, between those who are on the committee and those who want to get on it.
We must not drop the subject of democracy without one word more. The Greeks already had occasion to notice a most serious distinction between two principles of democracy which lie at its roots. Plutarch says that Solon got the archonship in part by promising equality, which some understood of esteem and dignity, others of measure and number. There is one democratic principle which means that each man should be esteemed for his merit and worth, for just what he is, without regard to birth, wealth, rank, or other adventitious circumstances. The other principle is that each one of us ought to be equal to all the others in what he gets and enjoys. The first principle is only partially realizable, but, so far as it goes, it is elevating and socially progressive and profitable. The second is not capable of an intelligible statement. The first is a principle of industrialism. It proceeds from and is intelligible only in a society built on the industrial virtues, free endeavor, security of property, and repression of the baser vices; that is, in a society whose industrial system is built on labor and exchange. The other is only a rule of division for robbers who have to divide plunder or monks who have to divide gifts. If, therefore, we want to democratize industry in the sense of the first principle, we need only perfect what we have now, especially on its political side. If we try to democratize it in the sense of the other principle, we corrupt politics at one stroke; we enter upon an industrial enterprise which will waste capital and bring us all to poverty, and we set loose greed and envy as ruling social passions.
If this poor old world is as bad as they say, one more
