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GUIDE TO THE PHILOSOPHY 1938 - 1947.pdf - Rare Books at ...

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<strong>THE</strong>ORY OF DEMOCRACY 795<br />

arises, the views of the man in the street are entitled to<br />

receive as much weight as those of the expert; moreover,<br />

on this particular issue the issue of expenditure on educa-<br />

tion in rel<strong>at</strong>ion to the need for economy the man in<br />

the street may well take a different line from the economic<br />

expert and profess himself, with Macaulay, unable to<br />

believe th<strong>at</strong> "wh<strong>at</strong> makes a n<strong>at</strong>ion happier and better<br />

and wiser can ever make it poorer". Thus the apparently<br />

innocuous doctrine, th<strong>at</strong> in a democracy the community<br />

should prescribe<br />

the ends and the expert determine the<br />

means, results in practice only too often in conferring a<br />

charter upon the expert to impose upon the community<br />

under the name of means, ends upon which it has had<br />

no opportunity<br />

of pronouncing judgment; and this danger,<br />

it is arises<br />

suggested,<br />

because in a modern community<br />

so-called means frequently reveal themselves on examin<strong>at</strong>ion<br />

to be not means <strong>at</strong> all, but ends masquerading as<br />

means. The conclusion is, not th<strong>at</strong> the expert should not<br />

be consulted and used by a democracy, but th<strong>at</strong> vigilance<br />

is lest his<br />

required, employment should become a pretext<br />

for foisting upon the community measures which it has<br />

not willed.<br />

THAT <strong>THE</strong> GENERALLY SUPERIOR PERSON is<br />

NOT ENTITLED BY VIRTUE OF HIS SUPERIORITY<br />

<strong>TO</strong> Go VERN . (') The argument against permitting those<br />

who are of a<br />

possessed general unspecified superiority to<br />

govern because they are superior, is quite simply th<strong>at</strong> there<br />

is no means of determining their superiority. Nietzsche<br />

held th<strong>at</strong> superior men were distinguished by their will<br />

to power. In Germany they are distinguished by virtue<br />

of their membership of the Nazi, in Russia by virtue of<br />

their membership of the Communist, party. But in the<br />

absence of such autom<strong>at</strong>ic criteria how, we may ask,<br />

are the claims of superior persons to superiority<br />

to be made<br />

out save by the self-assertiveness of the claimants? In<br />

practice,<br />

as I have already suggested,*<br />

the rivalries of the<br />

*See Chapter XVI, pp. 658-660.

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