An Enquiry Concerning the Principles of Political Justice and Its Influence on General Virtue, Fourth Edition : Book 5, Chapter 20 : Of Democracy as Connected with the Transactions of War

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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.)
• "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.)
• "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.)
• "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.)


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Book 5, Chapter 20

Book V
Of Legislative and Executive Power



External affairs are of subordinate consider-
ation. - Application. - Further objections to 
democracy - I. it is unfavorable to secrecy
- this proved to be an excellence - 2. its move-
     ments are too slow - 3. too precipitate.

HAVING thus endeavored to reduce the question of war to its true principles, it is time that we should recur to the maxim delivered at our entrance upon this subject, that individuals are everything, and society, abstracted from the individuals of which it is composed, nothing. An immediate consequence of this maxim is that the internal affairs of the society are entitled to our principal attention, and the external are matters of inferior and subordinate consideration. The internal affairs are subjects of perpetual and hourly concern, the external are periodical and precarious only. That every man should be impressed with the consciousness of his independence, and rescue from the influence of extreme want and artificial desires, are purposes the most interesting that can suggest themselves to the human mind; but the life of man might pass in a state uncorrupted by ideal passions without its tranquility being so much as once disturbed by foreign invasions. The influence that a certain number of millions' born under the same climate with ourselves, and known by the common appellation of English or French, shall possess over the administrative councils of their neighbor millions, is a circumstance of much too airy and distant consideration to deserve to be made a principal object in the institutions of any people. The best influence we can exert is that of a sage and upright example.

If therefore it should appear that of these two articles internal and external affairs, one must, in some degree, be sacrificed to the other, and that a democracy will, in certain respects, be less fitted for the affairs of war than some other species of government, good sense will not hesitate in the alternative. We shall have sufficient reason to be satisfied if, together with the benefits of justice and virtue at home, we have no reason to despair of our safety from abroad. A confidence in this article will seldom deceive us if our countrymen, however little trained to formal rules, and the uniformity of mechanism, have studied the profession of man, understand his attributes and his nature, and have their necks unbroken to the yoke of blind credulity and abject submission. Such men, inured, as we are now supposing them, to a rational state of society, will be full of calm confidence and penetrating activity, and these qualities will stand them in stead of a thousand lessons in the school of military mechanism. if democracy can be proved adequate to wars of defense, and other governments be better fitted for wars of a different sort, this would be an argument, not of its imperfection, but its merit.

It has been one of the objections to the ability of a democracy in war 'that it cannot keep secrets. The legislative assembly, whether it possess the initiative, or a power of control only, in executive affairs, will be perpetually calling for papers, plans and information, cross-examining ministers, and sifting the policy and justice of public undertakings. How shall we be able to cope with an enemy, if he know precisely the points we mean to attack, the state of our fortifications, and the strength and weakness of our armies? How shall we manage our treaties with skill and address, if he be precisely informed of our sentiments, and have access to the instructions of our ambassadors?'

It happens in this instance that that which the objection attacks as the vise of democracy is one of its most essential excellencies. The trick of a mysterious carriage is the prolific parent of every vise; and it is an eminent advantage incident to democracy that, though the proclivity of the human mind has hitherto reconciled this species of administration, in some degree, to the keeping of secrets, its inherent tendency is to annihilate them. Why should disingenuity and concealment be thought virtuous or beneficial on the part of nations in cases where they would inevitably be discarded with contempt by an upright individual? Where is there an igenuous and enlightened man who is not aware of the superior advantage -that belongs to a proceeding, frank, explicit and " direct? Who is there that sees not that this inextricable labyrinth of reasons of state was artfully invented, lest the people should understand their own affairs, and, understanding, become inclined to conduct them? With respect to treaties, it is to be suspected that they are, in all instances, superfluous. But, if public engagements ought to be entered into, what essential difference is there between the governments of two countries endeavoring to overreach each other, and the buyer and seller in any private transaction adopting a similar proceeding?

This whole system proceeds upon the idea of national grandeur and glory, as if, in reality, these words had any specific meaning. These contemptible objects, these airy names, have, from the earliest page of history, been made a color for the most pernicious undertakings. Let us take a specimen of their value from the most innocent and laudable pursuits. If I aspire to be a great poet or a great historian, so far as I am influenced by the dictates of reason, it is that I may be useful to mankind, and not that I may do honor to my country. Is Newton the better because he was an Englishman; or Galileo the worse because he was an Italian? Who can endure to put this high-sounding nonsense in the balance against the best interests of mankind, which will always suffer a mortal wound when dexterity, artifice and concealment are made the topics of admiration and applause? The understanding and the virtues of mankind will always keep pace with the manly simplicity of their designs, and the undisguised integrity of their hearts.

It has further been objected to a democratical state, in its transactions with foreign powers, 'that it is incapable of those rapid and decisive proceedings which, in some situations, have so eminent a tendency to ensure success'. If by this objection it be understood that a. democratical state is ill fitted for dexterity and surprise, the rapidity of an assassin, it has already received a sufficient answer. If it be meant that the regularity of its proceedings may ill accord with the impatience of a neighboring despot, and, like the Jews of old, we desire a king 'that we may be like the other nations', this is a very unreasonable requisition. A just and impartial enquirer will be little desirous to see his country placed high in the diplomatical roll, deeply involved in the intrigues of nations, and assiduously courted by foreign princes, as the instrument of their purposes. A more groundless and absurd passion cannot seize upon any people than that of glory, the preferring their influence in the affairs of the globe to their internal happiness and virtue; for these objects will perpetually counteract and clash with each other.

But democracy is by no means necessarily of a phlegmatic character, or obliged to take every proposition that is made to it, ad referendum, for the consideration of certain primary assemblies, like the states of Holland. The first principle in the institution of government itself is the necessity, under the present imperfections of mankind, of having some man, or body of men, to act on the part of the whole. Wherever government subsists, the authority of the individual must be, in some degree, superseded. It does not therefore seem unreasonable for a representative national assembly to exercise, in certain cases, a discretionary power. Those privileges which are vested in individuals selected out of the mass by the voice of their fellows, and who will speedily return to a private station, are by no means liable to the same objections as the executive and unsympathetic privileges of an aristocracy. Representation, together with many disadvantages, has this benefit, that it is able, impartially, and with discernment, to call upon the most enlightened part of the nation to deliberate for the whole, and may thus generate a degree of wisdom, and a refined penetration of sentiment, which it would have been unreasonable to expect as the result of primary assemblies.

A third objection more frequently offered against democratical government is 'that it is incapable of that mature and deliberate proceeding, which is alone suitable to the decision of such important concerns. Multitudes of men have appeared subject to fits of occasional insanity: they act from the influence of rage, suspicion and despair: they are liable to be hurried into the most unjustifiable extremes, by the artful practices of an impostor.' One of the most obvious answers to this objection is that for all men to share the privileges of all is the law of our nature, and the dictate of justice. The case, in this instance, is parallel to that of an individual in his private concerns. It is true that, while each man is master of his own affairs, he is liable to the starts of passion. He is attacked by the allurements of temptation and the tempest of rage, and may be guilty of fatal error, before reflection and judgment come forward to his aid. But this is no sufficient reason for depriving men of the direction of their own concerns. We should endeavor to make them wise, not to make them slaves. The depriving men of their self government is, in the first place, unjust, while, in the second, this self-government, imperfect as it is, will be found more salutary than anything that can be substituted in its place. - Another answer to this objection will occur in the concluding chapters of the present book.

From : Anarchy Archives


November 30, 1792 :
Book 5, Chapter 20 -- Publication.

January 26, 2017 19:37:13 :
Book 5, Chapter 20 -- Added to

September 23, 2017 10:04:07 :
Book 5, Chapter 20 -- Last Updated on


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