An Enquiry Concerning the Principles of Political Justice and Its Influence on General Virtue, Fourth Edition : Book 5, Chapter 13 : Of the Aristocratical Character
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(1756 - 1836) ~ Respected Anarchist Philosopher and Sociologist of the Enlightenment Era : His most famous work, An Inquiry concerning Political Justice, appeared in 1793, inspired to some extent by the political turbulence and fundamental restructuring of governmental institutions underway in France. Godwin's belief is that governments are fundamentally inimical to the integrity of the human beings living under their strictures... (From : University of Pennsylvania Bio.)
• "Fickleness and instability, your lordship will please to observe, are of the very essence of a real statesman." (From : "Instructions to a Statesman," by William Godwin.)
• "Anarchy and darkness will be the original appearance. But light shall spring out of the noon of night; harmony and order shall succeed the chaos." (From : "Instructions to a Statesman," by William Godwin.)
• "Courts are so encumbered and hedged in with ceremony, that the members of them are always prone to imagine that the form is more essential and indispensable, than the substance." (From : "Instructions to a Statesman," by William Godwin.)
Book 5, Chapter 13
Intolerance of aristocracy - dependent for its success upon the ignorance of the multitude. - Precautions necessary for its support. - Different kinds of aristocracy. - Aristocracy of the Romans: its virtues - its vises. Aristocratical distribution of property - regulations by which it is maintained - avarice it engenders. - Argument against innovation from the present happy establishment of affairs considered. - Conclusion.
ARISTOCRACY, in its proper signification, is neither less nor more than a scheme for rendering more permanent and visible, by the interference of political institution, the inequality of mankind. Aristocracy, like monarchy, is founded in falsehood, the offspring of art foreign to the real nature of things, and must therefore, like monarchy, be supported by artifice and false pretenses. Its empire however is founded in principles more gloomy and unsocial than those of monarchy. The monarch often thinks it advisable to employ blandishments and courtship with his barons and officers; but the lord deems it sufficient to rule with a rod of iron.
Both depend for their perpetuity upon ignorance. Could they, like Omar, destroy the productions of profane reasoning, and persuade mankind that the Alcoran contained everything which it became them to study, they might then renew their lease of empire. But here again aristocracy displays its superior harshness. Monarchy admits of a certain degree of monkish learning among its followers. But aristocracy holds a stricter hand. Should the lower ranks of society once come to be generally able to write and read, its power would be at an end. To make men serfs and villains, it is indispensibly necessary to make them brutes. This is a question which has long been canvased with eagerness and avidity. The resolute advocates of the old system have, with no contemptible foresight, opposed the communication of knowledge as a most alarming innovation. In their well known observation 'that a servant who has been taught to write and read ceases to be any longer the passive machine they require', is contained the embryo from which it would be easy to explain the whole philosophy of European society.
And who is there that can ponder with unruffled thoughts the injurious contrivances of these self-centered usurpers, contrivances the purpose of which is to retain the human species in a state of endless degradation? It is in the subjects we are here examining that the celebrated maxim of 'many made for one' is brought to the test. Those reasoners were, no doubt, 'wise in their generation', who two centuries ago conceived alarm at the blasphemous doctrine 'that government was instituted for the benefit of the governed, and, if it proposed to itself any other object, was no better than an usurpation'. It will perpetually be found that the men who, in every age, have been the earliest to give the alarm of innovation, and have been ridiculed on that account as bigoted and timid, were, in reality, persons of more than common discernment, who saw, though but imperfectly, in the rude principle, the inferences to which it inevitably led. It is time that men of reflection should choose between the two sides of the alternative: either to go back, fairly and without reserve, to the primitive principles of tyranny; or, adopting any one of the maxims opposite to these, however neutral it may at first appear, not feebly and ignorantly to shut their eyes upon the system of consequences it draws along with it.
It is not necessary to enter into a methodical disquisition of the different kinds of aristocracy, since, if the above reasonings have any force, they are equally cogent against them all. Aristocracy may vest its prerogatives principally in the individual, as in Poland; or restrict them to the nobles in their corporate capacity, as in Venice. The former will be more tumultuous and disorderly; the latter more jealous, intolerant and severe. The magistrates may either recruit their body by election among themselves, as in Holland; or by the choice of the people, as in ancient Rome.
The aristocracy of ancient Rome was incomparably the most venerable and illustrious that ever existed. It may not therefore be improper to contemplate in them the degree of excellence to which aristocracy may be raised. They included in their institution some of the benefits of democracy, as, generally speaking, no man became a member of the senate but in consequence of his being elected by the people to the superior magistracies. It was reasonable therefore to expect that the majority of the members would possess some degree of capacity. They were not like modern aristocratical assemblies, in which, as primogeniture, and not selection, decides upon their prerogatives, we shall commonly seek in vain for capacity, except in a few of the lords of recent creation. As the plebeians were long restrained from looking for candidates, except among the patricians, that is, the posterity of senators, it was reasonable to suppose that the most eminent talents would be confined to that order. A circumstance which contributed to this was the monopoly of liberal education and the cultivation of the mind, a monopoly which the invention of printing has at length fully destroyed. Accordingly, all the great literary ornaments of Rome were either patricians, or of the equestrian order, or their immediate dependents. The plebeians, though, in their corporate capacity, they possessed, for some centuries, the virtues of sincerity, intrepidity, love of justice and of the public, could scarcely boast of any of those individual characters in their part that reflect luster on mankind, except the two Gracchi: while the patricians told of Brutus, Valerius, Coriolanus, Cincinnatus, Camillus, Fabricius, Regulus, the Fabii, the Decii, the Scipios, Lucullus, Marcellus, Cato, Cicero and innumerable others. With this retrospect continually suggested to their minds, it was almost venial for the stern heroes of Rome, and the last illustrious martyrs of the republic, to entertain aristocratical sentiments.
Let us however consider impartially this aristocracy, so superior to any other of ancient or modern times. Upon the first institution of the republic, the people possessed scarcely any authority, except in the election of magistrates, and even here their intrinsic importance was eluded by the mode of arranging the assembly, so that the whole decision vested in the richer classes of the community. No magistrates of any description were elected but from among the patricians. All causes were judged by the patricians, and from their judgment there was no appeal. The patricians intermarried among themselves, and thus formed a republic of narrow extent, in the midst of the nominal one, which was held by them in a state of abject servitude. The idea which purified these usurpations in the minds of the usurpers was 'that the vulgar are essentially coarse, groveling and ignorant, and that there can be no security for the empire of justice and consistency, but in the decided ascendancy of the liberal'. Thus, even while they opposed the essential interests of mankind, they were animated with public spirit and an unbounded enthusiasm of virtue. But it is not less true that they did oppose the essential interests of mankind. What can be more memorable in this respect than the de clamations of Appius Claudius, whether we consider the moral greatness of mind by which they were dictated, or the cruel intolerance they were intended to enforce? It is inexpressibly painful to see so much virtue, through successive ages, employed in counteracting the justest requisitions. The result was that the patricians, notwithstanding their immeasurable superiority in abilities, were obliged to resign, one by one, the exclusions to which they clung. In the interval they were led to have recourse to the most odious methods of opposition; and every man among them contended who should be loudest in aplause of the nefarious murder of the Gracchi. If the Romans were distinguished for so many virtues, constituted as they were, what might they not have been but for the iniquity of aristocratical usurpation? The indelible blemish of their history, the love of conquest, originated in the same cause. Their wars, through every period of the republic, were nothing more than the contrivance of the patricians, to divert their countrymen from attending to the sentiments of political truth, by leading them to scenes of conquest and carnage. They understood the art, common to all governments, of confounding the understandings of the multitude, and persuading them that the most unprovoked hostilities were merely the dictates of necessary defense.
Aristocracy, as we have already seen, is intimately connected with an extreme inequality of possessions. No man can be a useful member of society except so far as his talents are employed in a manner conducive to the general advantage. In every society, the produce, the means of contributing to the necessities and conveniences of its members, is of a certain amount. In every society, the bulk at least of its members contribute by their personal exertions to the creation of this produce. What can be more desirable and just than that the produce itself should, with some degree of equality, be shared among them? What more injurious than the accumulating upon a few every means of superfluity and luxury, to the total destruction of the ease, and plain, but plentiful subsistence of the many? It may be calculated that the king, even of a limited monarchy, receives as the salary of his office, an income equivalent to the labor of fifty thousand men.1 Let us set out in our estimate from this point, and figure to ourselves the shares of his counselors, his nobles, the wealthy commoners by whom the nobility will be emulated, their kindred and dependents. Is it any wonder that, in such countries, the lower orders of the community are exhausted by the hardships of penury and immoderate fatigue? When we see the wealth of a province spread upon the great man's table, can we be surprised that his neighbors have not bread to satiate the cravings of hunger?
Is this a state of human beings that must be considered as the last improvement of political wisdom? In such a state it is impossible that eminent virtue should not be exceedingly rare. The higher and the lower classes will be alike corrupted by their unnatural situation. But to pass over the higher class for the present, what can be more evident than the tendency of want to contract the intellectual powers? The situation which the wise man would desire, for himself, and for those in whose welfare he was interested, would be a situation of alternate Iabour and relaxation, Iabour that should not exhaust the frame, and relaxation that was in no danger of degenerating into indolence. Thus industry and activity would be cherished, the frame preserved in a healthful tone, and the mind accustomed to meditation and improvement. But this would be the situation of the whole human species if the supply of our wants were fairly distributed. Can any system be more worthy of disapprobation than that which converts nineteen-twentieths of them into beasts of burden, annihilates so much thought, renders impossible so much virtue, and extirpates so much happiness?
But it may be alleged 'that this argument is foreign to the subject of aristocracy; the inequality of conditions being the inevitable consequence of the institution of property'. It is true that many disadvantages have hitherto flowed out of this institution, in the simplest form in which it has yet existed; but these disadvantages, to whatever they may amount, are greatly aggravated by the operations of aristocracy. Aristocracy turns the stream of property out of its natural course, in following which it would not fail to fructify and gladden, in turn at least, every division of the community; and forwards, with assiduous care, its accumulation in the hands of a very few persons.
At the same time that it has endeavored to render the acquisition of permanent property difficult, aristocracy has greatly increased the excitements to that acquisition. All men are accustomed to conceive a thirst after distinction and preeminence, but they do not all fix upon wealth as the object of this passion, but variously upon skill in any particular art, grace, learning, talents, wisdom and virtue. Nor does it appear that these latter objects are pursued by their votaries with less assiduity than wealth pursued by those who are anxious to acquire it. Wealth would be still less capable of being mistaken for the universal passion, were it not rendered by political institution, more than by its natural influence, the road to honor and respect.
There is no mistake more thoroughly to be deplored on this subject than that of persons sitting at their ease and surrounded with all the conveniences of life who are apt to exclaim, 'We find things very well as they are'; and to inveigh bitterly against all projects of reform, as 'the romances of visionary men, and the declamations of those who are never to be satisfied'. Is it well that so large a part of the community should be kept in abject penury, rendered stupid with ignorance, and disgustful with vise, perpetuated in nakedness and hunger, goaded to the commission of crimes, and made victims to the merciless laws which the rich have instituted to oppress them? Is it sedition to inquire whether this state of things may not be exchanged for a better? Or can there be anything more disgraceful to ourselves than to exclaim that 'All is well', merely because we are at our ease, regardless of the misery, degradation and vise that may be occasioned in others?
It is undoubtedly a pernicious mistake which has insinuated itself among certain reformers that leads them the perpetual indulgence of acrimony and resentment, and renders them too easily reconciled to projects of commotion and violence. But, if we ought to be aware that mildness and an unbounded philanthropy are the most effectual instruments of public welfare, it does not follow that we are to shut our eyes upon the calamities that exist, or to cease from the most ardent aspirations for their removal.
There is one argument to which the advocates of monarchy and aristocracy always have recourse, when driven from every other pretense; the mischievous nature of democracy. 'However imperfect the two former of these institutions may be in themselves, they are found necessary,' we are told, 'as accommodations to the imperfection of human nature.' It is for the reader who has considered the arguments of the preceding chapters to decide how far it is probable that circumstances can occur which should make it our duty to submit to these complicated evils. Meanwhile let us proceed to examine that democracy of which so alarming a picture has usually been exhibited.
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