Crea la tua biblioteca Iscriviti

Insieme troveremo i libri migliori

  • Cerca Conteggio caratteri ISBN valido ISBN non valido Codice a barre valido Codice a barre non valido loading search

La democrazia in America


Editore: Rizzoli


Lingua:Italiano | Numero di pagine: 780 | Formato: Altri | In altre lingue: (altre lingue) Inglese , Francese , Spagnolo , Portoghese , Tedesco

Isbn-10: 8817115452 | Isbn-13: 9788817115452 | Data di pubblicazione: 

Curatore: Giorgio Candeloro

Disponibile anche come: Cofanetto , Tascabile economico , Copertina rigida , Paperback

Genere: History , Philosophy , Political

Ti piace La democrazia in America?
Iscriviti ad aNobii per vedere chi dei tuoi amici lo ha letto, e scopri libri simili!

Registrati gratis
Descrizione del libro
Ordina per
  • 5

    "The revolution of the United States was the result of a mature and dignified taste for freedom, and not of a vague or ill-defined craving for independence. It contracted no alliance with the ...continua

    "The revolution of the United States was the result of a mature and dignified taste for freedom, and not of a vague or ill-defined craving for independence. It contracted no alliance with the turbulent passions of anarchy; but its course was marked, on the contrary, by an attachment to whatever was lawful and orderly."

    "I know of only two methods of establishing equality in the political world; every citizen must be put in possession of his rights, or rights must be granted to no one".

    "I have already observed that the principle of the sovereignty of the people governs the whole political system of the Anglo- Americans. Every page of this book will afford new instances of the same doctrine. In the nations by which the sovereignty of the people is recognized every individual possesses an equal share of power, and participates alike in the government of the State. Every individual is, therefore, supposed to be as well informed, as virtuous, and as strong as any of his fellow-citizens. He obeys the government, not because he is inferior to the authorities which conduct it, or that he is less capable than his neighbor of governing himself, but because he acknowledges the utility of an association with his fellow-men, and because he knows that no such association can exist without a regulating force. If he be a subject in all that concerns the mutual relations of citizens, he is free and responsible to God alone for all that concerns himself. Hence arises the maxim that every one is the best and the sole judge of his own private interest, and that society has no right to control a man’s actions, unless they are prejudicial to the common weal, or unless the common weal demands his co-operation. This doctrine is universally admitted in the United States".

    "There is one sort of patriotic attachment which principally arises from that instinctive, disinterested, and undefinable feeling which connects the affections of man with his birthplace. This natural fondness is united to a taste for ancient customs, and to a reverence for ancestral traditions of the past; those who cherish it love their country as they love the mansions of their fathers. They enjoy the tranquillity which it affords them; they cling to the peaceful habits which they have contracted within its bosom; they are attached to the reminiscences which it awakens, and they are even pleased by the state of obedience in which they are placed. This patriotism is sometimes stimulated by religious enthusiasm, and then it is capable of making the most prodigious efforts. [...] But, like all instinctive passions, this kind of patriotism is more apt to prompt transient exertion than to supply the motives of continuous endeavor. It may save the State in critical circumstances, but it will not unfrequently allow the nation to decline in the midst of peace. [...] But there is another species of attachment to a country which is more rational than the one we have been describing. It is perhaps less generous and less ardent, but it is more fruitful and more lasting; it is coeval with the spread of knowledge, it is nurtured by the laws, it grows by the exercise of civil rights, and, in the end, it is confounded with the personal interest of the citizen. A man comprehends the influence which the prosperity of his country has upon his own welfare; he is aware that the laws authorize him to contribute his assistance to that prosperity, and he labors to promote it as a portion of his interest in the first place, and as a portion of his right in the second."

    A majority taken collectively may be regarded as a being whose opinions, and most frequently whose interests, are opposed to those of another being, which is styled a minority. If it be admitted that a man, possessing absolute power, may misuse that power by wronging his adversaries, why should a majority not be liable to the same reproach? Men are not apt to change their characters by agglomeration; nor does their patience in the presence of obstacles increase with the consciousness of their strength. And for these reasons I can never willingly invest any number of my fellow- creatures with that unlimited authority which I should refuse to any one of them. I do not think that it is possible to combine several principles in the same government, so as at the same time to maintain freedom, and really to oppose them to one another. [...] When I see that the right and the means of absolute command are conferred on a people or upon a king, upon an aristocracy or a democracy, a monarchy or a republic, I recognize the germ of tyranny, and I journey onward to a land of more hopeful institutions.

    There is a great difference between doing what one does not approve and feigning to approve what one does; the one is the necessary case of a weak person, the other befits the temper of a lackey.

    A distinction must be drawn between tyranny and arbitrary power. Tyranny may be exercised by means of the law, and in that case it is not arbitrary; arbitrary power may be exercised for the good of the community at large, in which case it is not tyrannical. Tyranny usually employs arbitrary means, but, if necessary, it can rule without them.

    General ideas are no proof of the strength, but rather of the insufficiency of the human intellect; for there are in nature no beings exactly alike, no things precisely identical, no rules indiscriminately and alike applicable to several objects at once. The chief merit of general ideas is that they enable the human mind to pass a rapid judgment on a great many objects at once; but, on the other hand, the notions they convey are never other than incomplete, and they always cause the mind to lose as much in accuracy as it gains in comprehensiveness. [...] When the conditions of men are very unequal and the inequalities are permanent, individual men gradually become so dissimilar that each class assumes the aspect of a distinct race. Only one of these classes is ever in view at the same instant; and, losing sight of that general tie which binds them all within the vast bosom of mankind, the observation invariably rests, not on man, but on certain men. Those who live in this aristocratic state of society never, therefore, conceive very general ideas respecting themselves; and that is enough to imbue them with a habitual distrust of such ideas and an instinctive aversion for them. He, on the contrary, who inhabits a democratic country sees around him on every hand men differing but little from one another; he cannot turn his mind to any one portion of mankind without expanding and dilating his thought till it embraces the whole. All the truths that are applicable to himself appear to him equally and similarly applicable to each of his fellow citizens and fellow men. Having contracted the habit of generalizing his ideas in the study which engages him most and interests him most, he transfers the same habit to all his pursuits; and thus it is that the craving to discover general laws in everything, to include a great number of objects under the same formula, and to explain a mass of facts by a single cause becomes an ardent and sometimes an undiscerning passion in the human mind. Men who live in ages of equality have a great deal of curiosity and little leisure; their life is so practical, so confused, so excited, so active, that but little time remains to them for thought. Such men are prone to general ideas because they are thereby spared the trouble of studying particulars; they contain, if I may so speak a great deal in a little compass, and give, in a little time, a great return. If, then, on a brief and inattentive investigation, they think they discern a common relation between certain objects, inquiry is not pushed any further; and without examining in detail how far these several objects agree or differ, they are hastily arranged under one formula, in order to pass to another subject. One of the distinguishing characteristics of a democratic period is the taste that all men then have for easy success and present enjoyment. This occurs in the pursuits of the intellect as well as in all others. Most of those who live in a time of equality are full of an ambition equally alert and indolent: they want to obtain great success immediately, but they would prefer to avoid great effort. These conflicting tendencies lead straight to the search for general ideas, by the aid of which they flatter themselves that they can delineate vast objects with little pains and draw the attention of the public without much trouble. And I do not know that they are wrong in thinking so. For their readers are as much averse to investigating anything to the bottom as they are; and what is generally sought in the productions of mind is easy pleasure and information without labor. If aristocratic nations do not make sufficient use of general ideas, and frequently treat them with inconsiderate disdain, it is true, on the other hand, that a democratic people is always ready to carry ideas of this kind to excess and to espouse them with injudicious warmth. Men living in democratic countries eagerly lay hold of general ideas because they have but little leisure and because these ideas spare them the trouble of studying particulars. This is true, but it is only to be understood of those matters which are not the necessary and habitual subjects of their thoughts. Mercantile men will take up very eagerly, and without any close scrutiny, all the general ideas on philosophy, politics, science, or the arts which may be presented to them; but for such as relate to commerce, they will not receive them without inquiry or adopt them without reserve. The same thing applies to statesmen with regard to general ideas in politics. If, then, there is a subject upon which a democratic people is peculiarly liable to abandon itself, blindly and extravagantly, to general ideas, the best corrective that can be used will be to make that subject a part of their daily practical occupation. They will then be compelled to enter into details, and the details will teach them the weak points of the theory. This remedy may frequently be a painful one, but its effect is certain. Thus it happens that the democratic institutions which compel every citizen to take a practical part in the government moderate that excessive taste for general theories in politics which the principle of equality suggests.

    It has been shown that at times of general culture and equality the human mind consents only with reluctance to adopt dogmatic opinions and feels their necessity acutely only in spiritual matters. This proves, in the first place, that at such times religions ought more cautiously than at any other to confine themselves within their own precincts; for in seeking to extend their power beyond religious matters, they incur a risk of not being believed at all. The circle within which they seek to restrict the human intellect ought therefore to be carefully traced, and beyond its verge the mind should be left entirely free to its own guidance. The preceding observation, that equality leads men to very general and very vast ideas, is principally to be understood in respect to religion. Men who are similar and equal in the world readily conceive the idea of the one God, governing every man by the same laws and granting to every man future happiness on the same conditions. The idea of the unity of mankind constantly leads them back to the idea of the unity of the Creator; while on the contrary in a state of society where men are broken up into very unequal ranks, they are apt to devise as many deities as there are nations, castes, classes, or families, and to trace a thousand private roads to heaven. [The homage due to saints and angels became an almost idolatrous worship for most Christians]. Another truth is no less clear, that religions ought to have fewer external observances in democratic periods than at any others. Men living at such times are impatient of figures; to their eyes, symbols appear to be puerile artifices used to conceal or to set off truths that should more naturally be bared to the light of day; they are unmoved by ceremonial observances and are disposed to attach only a secondary importance to the details of public worship. [...] I firmly believe in the necessity of forms, which fix the human mind in the contemplation of abstract truths and aid it in embracing them warmly and holding them with firmness. [...] but, on the other hand, I am persuaded that in the ages upon which we are entering it would be peculiarly dangerous to multiply them beyond measure, and that they ought rather to be limited to as much as is absolutely necessary to perpetuate the doctrine itself, which is the substance of religion, of which the ritual is only the form. [...] The more the conditions of men are equalized and assimilated to each other, the more important is it for religion, while it carefully abstains from the daily turmoil of secular affairs, not needlessly to run counter to the ideas that generally prevail or to the permanent interests that exist in the mass of the people. For as public opinion grows to be more and more the first and most irresistible of existing powers, the religious principle has no external support strong enough to enable it long to resist its attacks. [...] The American ministers of the Gospel do not attempt to draw or to fix all the thoughts of man upon the life to come; they are willing to surrender a portion of his heart to the cares of the present, seeming to consider the goods of this world as important, though secondary, objects. If they take no part themselves in productive labor, they are at least interested in its progress and they applaud its results, and while they never cease to point to the other world as the great object of the hopes and fears of the believer, they do not forbid him honestly to court prosperity in this. Far from attempting to show that these things are distinct and contrary to one another, they study rather to find out on what point they are most nearly and closely connected. All the American clergy know and respect the intellectual supremacy exercised by the majority; they never sustain any but necessary conflicts with it. They take no share in the altercations of parties, but they readily adopt the general opinions of their country and their age [...] Public opinion is therefore never hostile to them; it rather supports and protects them [...] Thus it is that by respecting all democratic tendencies not absolutely contrary to herself and by making use of several of them for her own purposes, religion sustains a successful struggle with that spirit of individual independence which is her most dangerous opponent.

    One of the most ordinary weaknesses of the human intellect is to seek to reconcile contrary principles and to purchase peace at the expense of logic.

    The Americans, on the other hand, are fond of explaining almost all the actions of their lives by the principle of self-interest rightly understood; they show with complacency how an enlightened regard for themselves constantly prompts them to assist one another and inclines them willingly to sacrifice a portion of their time and property to the welfare of the state. [...] The principle of self-interest rightly understood produces no great acts of self-sacrifice, but it suggests daily small acts of self-denial. By itself it cannot suffice to make a man virtuous; but it disciplines a number of persons in habits of regularity, temperance, moderation, foresight, self- command; and if it does not lead men straight to virtue by the will, it gradually draws them in that direction by their habits. [...] I do not think, on the whole, that there is more selfishness among us than in America; the only difference is that there it is enlightened, here it is not. Each American knows when to sacrifice some of his private interests to save the rest; we want to save everything, and often we lose it all.

    HOW THE TASTE FOR PHYSICAL GRATIFICATIONS IS UNITED IN AMERICA TO LOVE OF FREEDOM AND ATTENTION TO PUBLIC AFFAIRS When a democratic state turns to absolute monarchy, the activity that was before directed to public and to private affairs is all at once centered on the latter. The immediate consequence is for some time, great physical prosperity, but this impulse soon slackens and the amount of productive industry is checked. I do not know if a single trading or manufacturing people can be cited, from the Tyrians down to the Florentines and the English who were not a free people also. There is therefore a close bond and necessary relation between these two elements, freedom and productive industry. This proposition is generally true of all nations, but especially of democratic nations. I have already shown that men who live in ages of equality have a continual need of forming associations in order to procure the things they desire; and, on the other hand, I have shown how great political freedom improves and diffuses the art of association. Freedom in these ages is therefore especially favorable to the production of wealth; nor is it difficult to perceive that despotism is especially adverse to the same result. The nature of despotic power in democratic ages is not to be fierce or cruel, but minute and meddling. Despotism of this kind though it does not trample on humanity, is directly opposed to the genius of commerce and the pursuits of industry. Thus the men of democratic times require to be free in order to procure more readily those physical enjoyments for which they are always longing. It sometimes happens, however, that the excessive taste they conceive for these same enjoyments makes them surrender to the first master who appears. The passion for worldly welfare then defeats itself and, without their perceiving it, throws the object of their desires to a greater distance. There is, indeed, a most dangerous passage in the history of a democratic people. When the taste for physical gratifications among them has grown more rapidly than their education and their experience of free institutions, the time will come when men are carried away and lose all self-restraint at the sight of the new possessions they are about to obtain. In their intense and exclusive anxiety to make a fortune they lose sight of the close connection that exists between the private fortune of each and the prosperity of all. It is not necessary to do violence to such a people in order to strip them of the rights they enjoy; they themselves willingly loosen their hold. The discharge of political duties appears to them to be a troublesome impediment which diverts them from their occupations and business. If they are required to elect representatives, to support the government by personal service, to meet on public business, they think they have no time, they cannot waste their precious hours in useless engagements; such idle amusements are unsuited to serious men who are engaged with the more important interests of life. These people think they are following the principle of self-interest, but the idea they entertain of that principle is a very crude one; and the better to look after what they call their own business, they neglect their chief business, which is to remain their own masters. As the citizens who labor do not care to attend to public affairs, and as the class which might devote its leisure to these duties has ceased to exist, the place of the government is, as it were, unfilled. If at that critical moment some able and ambitious man grasps the supreme power, he will find the road to every kind of usurpation open before him. If he attends for some time only to the material prosperity of the country, no more will be demanded of him. Above all, he must ensure public tranquillity: men who are possessed by the passion for physical gratification generally find out that the turmoil of freedom disturbs their welfare before they discover how freedom itself serves to promote it. If the slightest rumor of public commotion intrudes into the petty pleasures of private life, they are aroused and alarmed by it. The fear of anarchy perpetually haunts them, and they are always ready to fling away their freedom at the first disturbance. I readily admit that public tranquillity is a great good, but at the same time I cannot forget that all nations have been enslaved by being kept in good order. Certainly it is not to be inferred that nations ought to despise public tranquillity, but that state ought not to content them. A nation that asks nothing of its government but the maintenance of order is already a slave at heart, the slave of its own well-being, awaiting only the hand that will bind it. By such a nation the despotism of faction is not less to be dreaded than the despotism of an individual. When the bulk of the community are engrossed by private concerns, the smallest parties need not despair of getting the upper hand in public affairs. [...] An American attends to his private concerns as if he were alone in the world, and the next minute he gives himself up to the common welfare as if he had forgotten them. At one time he seems animated by the most selfish cupidity; at another, by the most lively patriotism. The human heart cannot be thus divided. The inhabitants of the United States alternately display so strong and so similar a passion for their own welfare and for their freedom that it may be supposed that these passions are united and mingled in some part of their character. And indeed the Americans believe their freedom to be the best instrument and surest safeguard of their welfare; they are attached to the one by the other. They by no means think that they are not called upon to take a part in public affairs; they believe, on the contrary, that their chief business is to secure for themselves a government which will allow them to acquire the things they covet and which will not debar them from the peaceful enjoyment of those possessions which they have already acquired.

    [...] among democratic nations as well as elsewhere it is only by resisting a thousand petty selfish passions of the hour that the general and unquenchable passion for happiness can be satisfied. [...] Governments must apply themselves to restore to men that love of the future with which religion and the state of society no longer inspire them; and, without saying so, they must practically teach the community day by day that wealth, fame, and power are the rewards of labor, that great success stands at the utmost range of long desires, and that there is nothing lasting but what is obtained by toil.

    In democratic armies all the soldiers may become officers, which makes the desire of promotion general and immeasurably extends the bounds of military ambition. The officer, on his part, sees nothing that naturally and necessarily stops him at one grade more than at another; and each grade has immense importance in his eyes because his rank in society almost always depends on his rank in the army. Among democratic nations it often happens that an officer has no property but his pay and no distinction but that of military honors; consequently, as often as his duties change, his fortune changes and he becomes, as it were, a new man. What was only an appendage to his position in aristocratic armies has thus become the main point, the basis of his whole condition. [...] In democratic armies the desire of advancement is almost universal: it is ardent, tenacious, perpetual; it is strengthened by all other desires and extinguished only with life itself. But it is easy to see that, of all armies in the world, those in which advancement must be slowest in time of peace are the armies of democratic countries. As the number of commissions is naturally limited while the number of competitors is almost unlimited, and as the strict law of equality is over all alike, none can make rapid progress; many can make no progress at all. Thus the desire of advancement is greater and the opportunities of advancement fewer there than elsewhere. All the ambitious spirits of a democratic army are consequently ardently desirous of war, because war makes vacancies and warrants the violation of that law of seniority which is the sole privilege natural to democracy. We thus arrive at this singular consequence, that, of all armies, those most ardently desirous of war are democratic armies, and of all nations, those most fond of peace are democratic nations; and what makes these facts still more extraordinary is that these contrary effects are produced at the same time by the principle of equality. All the members of the community, being alike, constantly harbor the wish and discover the possibility of changing their condition and improving their welfare; this makes them fond of peace, which is favorable to industry and allows every man to pursue his own little undertakings to their completion. On the other hand, this same equality makes soldiers dream of fields of battle, by increasing the value of military honors in the eyes of those who follow the profession of arms and by rendering those honors accessible to all. In either case the restlessness of the heart is the same, the taste for enjoyment is insatiable, the ambition of success as great; the means of gratifying it alone are different. These opposite tendencies of the nation and the army expose democratic communities to great dangers. When a military spirit forsakes a people, the profession of arms immediately ceases to be held in honor and military men fall to the lowest rank of the public servants; they are little esteemed and no longer understood. The reverse of what takes place in aristocratic ages then occurs; the men who enter the army are no longer those of the highest, but of the lowest class. Militar ambition is indulged only when no other is possible. Hence arises a circle of cause and consequence from which it is difficult to escape: the best part of the nation shuns the military profession because that profession is not honored, and the profession is not honored because the best part of the nation has ceased to follow it. It is then no matter of surprise that democratic armies are often restless, ill-tempered, and dissatisfied with their lot, although their physical condition is commonly far better and their discipline less strict than in other countries. The soldier feels that he occupies an inferior position, and his wounded pride either stimulates his taste for hostilities that would render his services necessary or gives him a desire for revolution, during which he may hope to win by force of arms the political influence and personal importance now denied him. The composition of democratic armies makes this last-mentioned danger much to be feared. In democratic communities almost every man has some property to preserve; but democratic armies are generally led by men without property, most of whom have little to lose in civil broils. The bulk of the nation is naturally much more afraid of revolutions than in the ages of aristocracy, but the leaders of the army much less so. It may therefore be asserted, generally speaking, that if democratic nations are naturally prone to peace from their interests and their propensities, they are constantly drawn to war and revolutions by their armies. Military revolutions, which are scarcely ever to be apprehended in aristocracies, are always to be dreaded among democratic nations. [...] When a nation perceives that it is inwardly affected by the restless ambition of its army, the first thought which occurs is to give this inconvenient ambition an object by going to war. [...] War does not always give over democratic communities to military government, but it must invariably and immeasurably increase the powers of civil government; it must almost compulsorily concentrate the direction of all men and the management of all things in the hands of the administration. If it does not lead to despotism by sudden violence, it prepares men for it more gently by their habits. All those who seek to destroy the liberties of a democratic nation ought to know that war is the surest and the shortest means to accomplish it. [...] The remedy for the vices of the army is not to be found in the army itself, but in the country. Democratic nations are naturally afraid of disturbance and of despotism; the object is to turn these natural instincts into intelligent, deliberate, and lasting tastes. When men have at last learned to make a peaceful and profitable use of freedom and have felt its blessings, when they have conceived a manly love of order and have freely submitted themselves to discipline, these same men, if they follow the profession of arms, bring into it, unconsciously and almost against their will, these same habits and manners. The general spirit of the nation, being infused into the spirit peculiar to the army, tempers the opinions and desires engendered by military life, or represses them by the mighty force of public opinion. Teach the citizens to be educated, orderly, firm, and free and the soldiers will be disciplined and obedient. Any law that, in repressing the turbulent spirit of the army, should tend to diminish the spirit of freedom in the nation and to overshadow the notion of law and right would defeat its object; it would do much more to favor than to defeat the establishment of military tyranny. After all, and in spite of all precautions, a large army in the midst of a democratic people will always be a source of great danger. The most effectual means of diminishing that danger would be to reduce the army, but this is a remedy that all nations are not able to apply.

    When a war has at length, by its long continuance, roused the whole community from their peaceful occupations and ruined their minor undertakings, the same passions that made them attach so much importance to the maintenance of peace will be turned to arms. War, after it has destroyed all modes of speculation, becomes itself the great and sole speculation, to which all the ardent and ambitious desires that equality engenders are exclusively directed. Hence it is that the selfsame democratic nations that are so reluctant to engage in hostilities sometimes perform prodigious achievements when once they have taken the field. As the war attracts more and more of public attention and is seen to create high reputations and great fortunes in a short space of time, the choicest spirits of the nation enter the military profession; all the enterprising, proud, and martial minds, no longer solely of the aristocracy, but of the whole country, are drawn in this direction. As the number of competitors for military honors is immense, and war drives every man to his proper level, great generals are always sure to spring up. A long war produces upon a democratic army the same effects that a revolution produces upon a people; it breaks through regulations and allows extraordinary men to rise above the common level. Those officers whose bodies and minds have grown old in peace are removed or superannuated, or they die. In their stead a host of young men is pressing on, whose frames are already hardened, whose desires are extended and inflamed by active service. They are bent on advancement at all hazards, and perpetual advancement; they are followed by others with the same passions and desires, and after these are others, yet unlimited by aught but the size of the army. The principle of equality opens the door of ambition to all, and death provides chances for ambition. Death is constantly thinning the ranks, making vacancies, closing and opening the career of arms.

    As the spread of equality, taking place in several countries at once, simultaneously impels their various inhabitants to follow manufactures and commerce, not only do their tastes become similar, but their interests are so mixed and entangled with one another that no nation can inflict evils on other nations without those evils falling back upon itself; and all nations ultimately regard war as a calamity almost as severe to the conqueror as to the conquered. Thus, on the one hand, it is extremely difficult in democratic times to draw nations into hostilities; but, on the other, it is almost impossible that any two of them should go to war without embroiling the rest. The interests of all are so interlaced, their opinions and their wants so much alike, that none can remain quiet when the others stir. Wars therefore become more rare, but when they break out, they spread over a larger field. Machiavelli observes, in The Prince, "that it is much more difficult to subdue a people who have a prince and his barons for their leaders than a nation that is commanded by a prince and his slaves." To avoid offense, let us read "public officials" for "slaves," and this important truth will be strictly applicable to our own time. A great aristocratic people cannot either conquer its neighbors or be conquered by them without great difficulty. It cannot conquer them because all its forces can never be collected and held together for a considerable period; it cannot be conquered because an enemy meets at every step small centers of resistance, by which invasion is arrested. War against an aristocracy may be compared to war in a mountainous country; the defeated party has constant opportunities of rallying its forces to make a stand in a new position. Exactly the reverse occurs among democratic nations: they easily bring their whole disposable force into the field, and when the nation is wealthy and populous it soon becomes victorious; but if it is ever conquered and its territory invaded, it has few resources at command; and if the enemy takes the capital, the nation is lost. This may very well be explained: as each member of the community is individually isolated and extremely powerless, no one of the whole body can either defend himself or present a rallying point to others. Nothing is strong in a democratic country except the state; as the military strength of the state is destroyed by the destruction of the army, and its civil power paralyzed by the capture of the chief city, all that remains is only a multitude without strength or government, unable to resist the organized power by which it is assailed. I am aware that this danger may be lessened by the creation of local liberties, and consequently of local powers; but this remedy will always be insufficient. For after such a catastrophe not only is the population unable to carry on hostilities, but it may be apprehended that they will not be inclined to attempt it. According to the law of nations adopted in civilized countries, the object of war is not to seize the property of private individuals, but simply to get possession of political power. The destruction of private property is only occasionally resorted to, for the purpose of attaining the latter object. When an aristocratic country is invaded after the defeat of its army, the nobles, although they are at the same time the wealthiest members of the community, will continue to defend themselves individually rather than submit; for if the conqueror remained master of the country he would deprive them of their political power, to which they cling even more closely than to their property. They therefore prefer fighting to submission, which is to them the greatest of all misfortunes; and they readily carry the people along with them, because the people have long been used to follow and obey them, and besides have but little to risk in the war. Among a nation in which equality of condition prevails, on the contrary, each citizen has but a slender share of political power, and often has no share at all. On the other hand, all are independent, and all have something to lose; so that they are much less afraid of being conquered and much more afraid of war than an aristocratic people. It will always be very difficult to convince a democratic people to take up arms when hostilities have reached its own territory. Hence the necessity of giving to such a people the rights and the political character which may impart to every citizen some of those interests that cause the nobles to act for the public welfare in aristocratic countries. It should never be forgotten by the princes and other leaders of democratic nations that nothing but the love and the habit of freedom can maintain an advantageous contest with the love and the habit of physical well-being. I can conceive nothing better prepared for subjection, in case of defeat, than a democratic people without free institutions.

    Variety is disappearing from the human race; the same ways of acting, thinking, and feeling are to be met with all over the world. This is not only because nations work more upon each other, and are more faithful in their mutual imitation; but as the men of each country relinquish more and more the peculiar opinions and feelings of a caste, a profession, or a family, they simultaneously arrive at something nearer to the constitution of man, which is everywhere the same. Thus they become more alike, even without having imitated each other.

    As in periods of equality no man is compelled to lend his assistance to his fellow men, and none has any right to expect much support from them, everyone is at once independent and powerless. These two conditions, which must never be either separately considered or confounded together, inspire the citizen of a democratic country with very contrary propensities. His independence fills him with self-reliance and pride among his equals; his debility makes him feel from time to time the want of some outward assistance, which he cannot expect from any of them, because they are all impotent and unsympathizing. In this predicament he naturally turns his eyes to that imposing power which alone rises above the level of universal depression. Of that power his wants and especially his desires continually remind him, until he ultimately views it as the sole and necessary support of his own weakness.

    It frequently happens that the members of the community promote the influence of the central power without intending to. Democratic eras are periods of experiment, innovation, and adventure. There is always a multitude of men engaged in difficult or novel undertakings, which they follow by themselves without shackling themselves to their fellows. Such persons will admit, as a general principle, that the public authority ought not to interfere in private concerns; but, by an exception to that rule, each of them craves its assistance in the particular concern on which he is engaged and seeks to draw upon the influence of the government for his own benefit, although he would restrict it on all other occasions. If a large number of men applies this particular exception to a great variety of different purposes, the sphere of the central power extends itself imperceptibly in all directions, although everyone wishes it to be circumscribed.

    Every central power, which follows its natural tendencies, courts and encourages the principle of equality; for equality singularly facilitates, extends, and secures the influence of a central power. In like manner it may be said that every central government worships uniformity; uniformity relieves it from inquiry into an infinity of details, which must be attended to if rules have to be adapted to different men, instead of indiscriminately subjecting all men to the same rule.

    Among men who have lived free long before they became equal, the tendencies derived from free institutions combat, to a certain extent, the propensities superinduced by the principle of equality; and although the central power may increase its privileges among such a people, the private members of such a community will never entirely forfeit their independence. But when equality of conditions grows up among a people who have never known or have long ceased to know what freedom is (and such is the case on the continent of Europe), as the former habits of the nation are suddenly combined, by some sort of natural attraction, with the new habits and principles engendered by the state of society, all powers seem spontaneously to rush to the center. These powers accumulate there with astonishing rapidity, and the state instantly attains the utmost limits of its strength, while private persons allow themselves to sink as suddenly to the lowest degree of weakness. The English who emigrated three hundred years ago to found a democratic commonwealth on the shores of the New World had all learned to take a part in public affairs in their mother country; they were conversant with trial by jury; they were accustomed to liberty of speech and of the press, to personal freedom, to the notion of rights and the practice of asserting them. They carried with them to America these free institutions and manly customs, and these institutions preserved them against the encroachments of the state. Thus among the Americans it is freedom that is old; equality is of comparatively modern date. The reverse is occurring in Europe, where equality, introduced by absolute power and under the rule of kings, was already infused into the habits of nations long before freedom had entered into their thoughts. I have said that, among democratic nations the notion of government naturally presents itself to the mind under the form of a sole and central power, and that the notion of intermediate powers is not familiar to them. This is peculiarly applicable to the democratic nations which have witnessed the triumph of the principle of equality by means of a violent revolution. As the classes that managed local affairs have been suddenly swept away by the storm, and as the confused mass that remains has as yet neither the organization nor the habits which fit it to assume the administration of these affairs, the state alone seems capable of taking upon itself all the details of government, and centralization becomes, as it were, the unavoidable state of the country. At the commencement of a great democratic revolution, when hostilities have but just broken out between the different classes of society, the people endeavor to centralize the public administration in the hands of the government, in order to wrest the management of local affairs from the aristocracy. Towards the close of such a revolution, on the contrary, it is usually the conquered aristocracy that endeavors to make over the management of all affairs to the state, because such an aristocracy dreads the tyranny of a people that has become its equal and not infrequently its master. Thus it is not always the same class of the community that strives to increase the prerogative of the government; but as long as the democratic revolution lasts, there is always one class in the nation, powerful in numbers or in wealth, which is induced, by peculiar passions or interests, to centralize the public administration, independently of that hatred of being governed by one's neighbor which is a general and permanent feeling among democratic nations. These observations explain why the supreme power is always stronger, and private individuals weaker, among a democratic people that has passed through a long and arduous struggle to reach a state of equality than among a democratic community in which the citizens have been equal from the first. The example of the Americans completely demonstrates the fact. The inhabitants of the United States were never divided by any privileges; they have never known the mutual relation of master and inferior; and as they neither dread nor hate each other, they have never known the necessity of calling in the supreme power to manage their affairs. The lot of the Americans is singular: they have derived from the aristocracy of England the notion of private rights and the taste for local freedom; and they have been able to retain both because they have had no aristocracy to combat. If education enables men at all times to defend their independence, this is most especially true in democratic times. When all men are alike, it is easy to found a sole and all-powerful government by the aid of mere instinct. But men require much intelligence, knowledge, and art to organize and to maintain secondary powers under similar circumstances and to create, amid the independence and individual weakness of the citizens, such free associations as may be able to struggle against tyranny without destroying public order. Hence the concentration of power and the subjection of individuals will increase among democratic nations, not only in the same proportion as their equality, but in the same proportion as their ignorance.

    In almost every part of Europe the government rules in two ways: it rules one portion of the citizens by the fear which they feel for its agents, and the other by the hope they have of becoming its agents.

    Education, as well as charity, has become in most countries at the present day a national concern. The state receives, and often takes, the child from the arms of the mother to hand it over to official agents; the state undertakes to train the heart and to instruct the mind of each generation. Uniformity prevails in the courses of public instruction as in everything else; diversity as well as freedom is disappearing day by day. When all the living men are weak, the will of the dead is less respected it is circumscribed within a narrow range, beyond which it is annulled or checked by the supreme power of the laws. In the Middle Ages testamentary power had, so to speak, no limits; among the French at the present day a man cannot distribute his fortune among his children without the interference of the state; after having domineered over a man's whole life, the law insists upon regulating even his very last act. [...] In almost every part of Europe the government rules in two ways: it rules one portion of the citizens by the fear which they feel for its agents, and the other by the hope they have of becoming its agents. [...] I assert that there is no country in Europe in which the public administration has not become, not only more centralized, but more inquisitive and more minute: it everywhere interferes in private concerns more than it did; it regulates more undertakings, and undertakings of a lesser kind; and it gains a firmer footing every day about, above, and around all private persons, to assist, to advise, and to coerce them. [...] As a nation becomes more engaged in manufactures, the lack of roads, canals, harbors, and other works of a semi-public nature, which facilitate the acquisition of wealth, is more strongly felt; and as a nation becomes more democratic, private individuals are less able, and the state more able, to execute works of such magnitude. I do not hesitate to assert that the manifest tendency of all governments at the present time is to take upon themselves alone the execution of these undertakings, by which means they daily hold in closer dependence the population which they govern. On the other hand, in proportion as the power of a state increases and its necessities are augmented, the state consumption of manufactured produce is always growing larger; and these commodities are generally made in the arsenals or establishments of the government. Thus in every kingdom the ruler becomes the principal manufacturer: he collects and retains in his service a vast number of engineers, architects, mechanics, and handicraftsmen.

    Among democratic nations it is only by association that the resistance of the people to the government can ever display itself; hence the latter always looks with ill favor on those associations which are not in its own power; and it is well worthy of remark that among democratic nations the people themselves often entertain against these very associations a secret feeling of fear and jealousy, which prevents the citizens from defending the institutions of which they stand so much in need. The power and the duration of these small private bodies in the midst of the weakness and instability of the whole community astonish and alarm the people, and the free use which each association makes of its natural powers is almost regarded as a dangerous privilege. All the associations that spring up in our age are, moreover, new corporate powers, whose rights have not been sanctioned by time; they come into existence at a time when the notion of private rights is weak and when the power of government is unbounded. Hence it is not surprising that they lose their freedom at their birth. Among all European nations there are some kinds of associations or companies which cannot be formed until the state has examined their by-laws and authorized their existence. In several others attempts are made to extend this rule to all associations; the consequences of such a policy, if it were successful, may easily be foreseen. If once the sovereign had a general right of authorizing associations of all kinds upon certain conditions, he would not be long without claiming the right of superintending and managing them, in order to prevent them from departing from the rules laid down by himself. In this manner the state, after having reduced all who are desirous of forming associations into dependence, would proceed to reduce into the same condition all who belong to associations already formed; that is to say, almost all the men who are now in existence.

    ha scritto il 

  • 4

    de Tocqueville era sicuramente rimasto affascinato dagli Stati Uniti, ma certe considerazioni fanno comunque capire perché gli americani siano così e la distanza (mentale) che ci separa da loro ...continua

    de Tocqueville era sicuramente rimasto affascinato dagli Stati Uniti, ma certe considerazioni fanno comunque capire perché gli americani siano così e la distanza (mentale) che ci separa da loro (purtroppo)

    ha scritto il 

  • 4

    È possibile giudicare chiaramente e con obiettività un sistema politico e sociale standoci immerso, essendovi cresciuto in mezzo ed avendone subito la pressione totalizzante? La risposta è un ...continua

    È possibile giudicare chiaramente e con obiettività un sistema politico e sociale standoci immerso, essendovi cresciuto in mezzo ed avendone subito la pressione totalizzante? La risposta è un convinto NO, datosi che il miglior trattato sui limiti, pregi e difetti del sistema politico e sociale democratico proviene dall'ingegno acuto, dall'occhio distaccato e dalla ricerca appassionata di un venticinquenne rampollo della decaduta aristocrazia francese, conscio dell'inesorabile declino della sua classe e pronto ad abbracciare con spirito critico ed occhi aperti il nuovo. Opera immensa, colossale, un'analisi del presente che riesce tramite la semplice osservazione delle forze in campo a prevedere gli esiti del lontano futuro.

    ha scritto il 

  • 4

    Alexis de Tocqueville, nel 1831 fu mandato dal governo francese a studiare il sistema penitenziario americano, aveva 26 anni. Giunto in America non si limitò però solo a guardare le carceri, vide ...continua

    Alexis de Tocqueville, nel 1831 fu mandato dal governo francese a studiare il sistema penitenziario americano, aveva 26 anni. Giunto in America non si limitò però solo a guardare le carceri, vide il Paese nel suo insieme e trasse delle conclusioni molto precise: L’America rappresentava l’esempio meglio riuscito di Democrazia, quindi andava studiata a fondo per capire come “portare” la democrazia in Europa, ed in Francia in particolare. Fu con quest’intento che Tocqueville pubblicò nel 1835 la prima parte di “La democrazia in America” nella quale dopo una attenta descrizione fisica del Paese e delle sue istituzioni passava a spiegare come e perché queste ultime favorivano la democrazia, ma anche quali pericoli erano insiti in questo sistema sociale. I confronti tra la democrazia e l’aristocrazia sono nel libro a dir poco numerosi. Nel 1840 poi, Tocqueville completò la sua opera pubblicando un secondo libro nel quale trattò specificatamente le conseguenze della democrazia sulle persone e sulla vita di tutti giorni.

    Ma chi voglio ingannare? Recensire quest’opera storico/politico/filosofico/sociologica scritta da un giovane dotato di acume fuori scala non è nelle mie possibilità, meglio far parlare lui:

    “Confesso che è molto difficile indicare la maniera di svegliare un popolo che dorme per dargli le passioni e la cultura che non ha; persuadere gli uomini che essi devono occuparsi dei loro affari è, se non m’inganno, un’impresa assai ardua. È spesso meno difficile interessarli ai particolari di etichetta di una corte che non alla riparazione della casa comune”.

    “Più osservo la libertà di stampa nei suoi principali effetti e più mi convinco che nel mondo moderno la libertà di stampa è un elemento capitale e, per così dire, costitutivo della libertà. Un popolo che voglia restare libero ha il diritto di esigere ad ogni costo che sia rispettata”.

    “È difficile far partecipare il popolo al governo, ma è più difficile ancora dargli l’esperienza e i sentimenti che gli mancano per ben governare. Le volontà della democrazia sono mutevoli; i suoi agenti grossolani; le sue leggi imperfette; questo è sicuro, ma se fosse vero che non deve esistere nessun intermediario fra il dominio della democrazia e il giogo di uno solo, non dovremmo noi piuttosto tendere verso il primo che sottometterci volontariamente al secondo e infine, se bisognasse arrivare ad una completa eguaglianza non sarebbe forse meglio lasciarci livellare dalla libertà piuttosto che da un despota? Coloro i quali, dopo aver letto questo libro, crederanno che scrivendolo io abbia voluto proporre le leggi e i costumi angloamericani all’imitazione di tutti i popoli che hanno uno stato sociale democratico, commetteranno un grande errore poiché si saranno attaccati alla forma invece che alla sostanza del mio pensiero. Il mio scopo è stato di mostrare, con l’esempio dell’America, che le leggi, e soprattutto i costumi, possono permettere ad un popolo democratico di restare libero. Sono del resto ben lontano dal credere che noi dobbiamo seguire l’esempio della democrazia americana e imitare il suo sistema, poiché non ignoro quale sia l’influenza della natura del paese e del passato di un popolo sulle costituzioni politiche, e mi parrebbe una grande disgrazia per il genere umano se la libertà si mostrasse in tutti i luoghi sotto lo stesso aspetto.”

    “Vi sono oggi sulla terra due grandi popoli che, partiti da punti differenti, sembrano avanzare verso un’unica meta: i russi e gli americani. Entrambi si sono ingranditi nell’oscurità; mentre gli sguardi degli uomini erano rivolti altrove, essi si sono posti tutto a un tratto al primo posto delle nazioni, e il mondo ha appreso quasi nello stesso tempo la loro nascita e la loro grandezza. Tutti gli altri popoli sembra che abbiano raggiunto press’a poco i limiti tracciati dalla natura e che non abbiano altro compito che quello di conservarli. Essi invece sono in aumento; tutti gli altri sono fermi o avanzano con mille sforzi, essi soli marciano con passo facile e rapido per una strada lunga a perdita d’occhio. L’americano lotta contro gli ostacoli naturali, il russo è alle prese con gli uomini; l’uno combatte il deserto e la barbarie, l’altro la civiltà fornito di tutte le sue armi: perciò le conquiste dell’americano si fanno con l’aratro, quelle del russo con la spada. Per raggiungere il suo scopo, il primo si basa sull’interesse personale e lascia agire senza dirigerle la forza e la ragione degli individui, solo il secondo concentra in qualche modo in un uomo tutto il potere della società. L’uno ha per mezzo d’azione principale la libertà, l’altro la servitù. Il loro punto di partenza è differente, le loro vie sono diverse; tuttavia entrambi sembrano chiamati da un disegno segreto della Provvidenza a tenere un giorno nelle loro mani i destini della metà del mondo.”

    “Quando un operaio si dedica continuamente e unicamente alla fabbricazione di un solo oggetto, finisce per svolgere questo lavoro con singolare destrezza; ma perde al tempo stesso la facoltà generale di applicare il suo spirito alla direzione del lavoro. Egli diviene ogni giorno più abile e meno industrioso e si può dire che in lui l’uomo si degradi via via che l’operaio si perfeziona. Cosa ci si potrà attendere da un uomo che ha impiegato vent’anni della sua vita a fare capocchie di spillo? E a che cosa si può mai applicare in lui quella potente intelligenza umana, che ha spesso sconvolto il mondo, se non a ricercare il mezzo migliore di fare delle capocchie di spillo? Quando un operaio ha consumato così una parte considerevole della sua esistenza, il suo pensiero si è fermato per sempre vicino all’oggetto giornaliero del suo lavoro; il suo corpo ha contratto alcune abitudini fisse, dalle quali non gli è più permesso di allontanarsi. In una parola, egli non appartiene più a se stesso, ma alla professione che ha scelto. Invano le leggi e i costumi cercano di spezzare intorno a lui tutte le barriere e di aprirgli da tutte la parti mille strade diverse verso la fortuna; una teoria industriale più forte delle leggi e dei costumi lo ha attaccato a un mestiere, e spesso a un luogo, ch’egli non può lasciare. Gli ha assegnato nella società un posto determinato da cui non può uscire e lo ha reso immobile in mezzo al movimento universale. Via via che il principio della divisione del lavoro riceve un’applicazione più completa, l’operaio diviene più debole, più limitato, più dipendente; l’industria fa progressi ma l’operaio retrocede. D’altra parte, a mano a mano che si scopre più chiaramente che i prodotti di un’industria sono tanto più perfetti e meno cari quando più la manifattura è vasta e il capitale è grande, si presentano uomini ricchi e abili per sfruttare le industrie, che fino allora erano state lasciate ad artigiani ignoranti o disagiati. La grandezza degli sforzi necessari e l’immensità dei risultati li attirano. Perciò, dunque, la scienza industriale nel tempo stesso che abbassa la classe operaia, eleva quella padronale. Mentre l’operaio è costretto sempre più a limitarsi alla studio di un solo particolare, il padrone allarga ogni giorno lo sguardo su di un complesso più vasto; il suo spirito si estende mentre quello dell’altro si restringe. Presto all’operaio basterà solo la forza fisica senza l’intelligenza, mentre il padrone avrà bisogno della scienza e quasi del genio per riuscire. L’uno rassomiglia sempre più all’amministratore di un vasto impero, l’altro a un bruto. Padrone e operaio non hanno qui nulla di simile e ogni giorno differiscono maggiormente; stanno fra loro come gli anelli estremi di un lunga catena. Ognuno occupa un posto fatto per lui, da cui non esce mai. L’uno è alla dipendenza continua, stretta e necessaria dell’altro e sembra nato per obbedire, come questo per comandare. Cosa è ciò se non aristocrazia?”

    “Quasi tutte le rivoluzioni che hanno mutato la faccia dei popoli sono state fatte per consacrare o per distruggere la diseguaglianza. Se mettete da parte le cause secondarie che hanno prodotto le grandi agitazioni umane, troverete quasi sempre come causa principale la diseguaglianza. Sono i poveri che hanno voluto strappare i beni ai ricchi ovvero i ricchi che hanno tentato di incatenare i poveri. Se, dunque, riuscirete a fondare una società tale che in essa ognuno abbia qualcosa da conservare e poco da perdere, avrete fatto molto per la pace nel mondo”.

    ha scritto il 

  • 5

    Quando si parla di democrazia, bisogno aver letto questo libro. Viene il dispiacere che lo spirito democratico dei padri fondatori degli Stati Uniti si sia smarrito per strada non solo oltreoceano ma ...continua

    Quando si parla di democrazia, bisogno aver letto questo libro. Viene il dispiacere che lo spirito democratico dei padri fondatori degli Stati Uniti si sia smarrito per strada non solo oltreoceano ma anche dalle nostre parti dove il concetto di democrazia è: il popolo mi dà il potere e poi faccio quello che mi pare. Dovrebbe essere un libro di testo obbligatorio per le scuole superiori.

    ha scritto il 

  • 5

    Letto su consiglio della professoressa Giappichelli, questo libro è stata la freccia di cupido che ha fatto nascere in me la passione per gli stati uniti d'america, in questo saggio della prima ...continua

    Letto su consiglio della professoressa Giappichelli, questo libro è stata la freccia di cupido che ha fatto nascere in me la passione per gli stati uniti d'america, in questo saggio della prima metà dell'800 presentati come il Paese della democrazia e della speranza nel futuro. Ed è stupendo leggere ed accorgersi che ciò che è scritto descriva anche l'america del nuovo millennio, nonostante 150 anni di grandi cambiamenti.

    ha scritto il 

  • 5

    Bellissimo saggio scritto intorno al 1830, ma tutt'oggi attualissimo. Le oltre 700 pagine scorrono che è un piacere. Da leggere con un notes vicino dove scrivere le frasi ed i pensieri più belli. ...continua

    Bellissimo saggio scritto intorno al 1830, ma tutt'oggi attualissimo. Le oltre 700 pagine scorrono che è un piacere. Da leggere con un notes vicino dove scrivere le frasi ed i pensieri più belli. Da non perdere.

    ha scritto il