Let democracy come to establish its empire in the heart of such a nation, and you will see with what rapidity every thing will disappear that bears the slightest resemblance to individual independence. The more effectual the levelling, the greater will seem the community; and the smaller the individual, the more, too, in face of the privileges of the whole, will the very idea of personal rights become effaced. The majority is held infallible, and the minority appears criminal if it takes the liberty of refusing to subject its thoughts (yes, its very thoughts) to that of the majority. In this innumerable host of like beings, no one is authorized to possess any thing in private; of all aristocracies, that of the conscience appears then least endurable. Men believe in the majority, in the mass, in the nation. We have no idea of the intellectual despotism of a democracy which fails to encounter on its road the obstacle of personal convictions; it disposes of the human soul, it creates an unlimited confidence in the judgment of public opinion, it heads a school of popular courtiers, and teaches each one the art of setting his watch by the clock of the market-place.
Intelligence, conscience, convictions—all bend, and what does not bend is broken. This happens, above all, we repeat without wearying, when a detestable cause like that of slavery perverts the working of democratic institutions. Then, the tyranny of the majorities has no bounds; the majorities themselves are formed by means of ignoble contracts and monstrous alliances. In the midst of lower passions let loose, through banded parties, imperative mandates, and factitious organizations, which no longer leave the smallest outlet for the flight of the least independent wish, the perversities of corrupt and misled democracy have full scope.
In writing these pages, have I described American democracy? Yes and no. Yes, for such are really the temptations to which America has been exposed, such are really the vices with which it might have often been reproached; no, for a principle of resistance has always revealed itself in the darkest moments, an irrepressible something has always remained. In vain the heavy roller has passed and repassed over the ground; it has always encountered blocks of granite that would not be broken. This is the point which I had at heart to signal out in closing this study, knowing that it forms its most essential part, and that whoever has not given it his attention cannot comprehend the United States. The extraordinary fact, much more extraordinary than is supposed, that, under the system of democracy ruled by slavery, men have been able to pause and retrace their steps, is only explained by the peculiar form which religious belief has put on in the United States. We have not before our eyes a Latin nation, a nation clad in the vestments of Greece or Rome, a nation having, according to the ancient mode, its religion and its usages universally but indolently admitted. This republic of the New World is by no means one of those slave republics of ancient times, in which the citizens took delight in conversing on public affairs, but in which no one had the bad taste to question his conscience with respect to the public creeds. The pagan life, with its obligatory worship, its common education, its suppression of the family and the individual in behalf of the State, its existence transported to the Forum; the pagan life, in which the citizen absorbs the individual, and in which the calm and serene uniformity of indifferent centuries ends, by giving to each one the national physiognomy, bears no resemblance to the moral and social life of the United States.
Among them, not the smallest trace is found of that system which seeks to make nations, and which forgets to make men. They were born, as we may say, of a protestation of the human conscience. A noble origin, which explains many things! It is, in fact, the revindication of religious independence against religious uniformity, and the established church which created it two hundred years ago. Of course, I have not to examine here the intrinsic value of the Puritan doctrines. I content myself with affirming that they landed in America in the name of liberty, that they were destined to establish liberty there, that they were destined to build there the true rampart against democratic tyranny.
From the first day, the State was deprived of the direction of the intellectual and moral man. Despite that inevitable mixture of inconsistencies and hesitation which marks our first efforts in all things, the Puritan colonies, destined one day to become the United States, set out on the road which led to liberty of belief, of thoughts, of speech, of the press, of assemblage, of instruction. The most considerable, most important rights were abstracted at the outset from the domain of democratic deliberations; insuperable bounds were set to the sovereignty of numbers; the right of minorities, that of the individual, the right of remaining alone against all others, the right of being of one's own opinion, was reserved. Furthermore, they did not delay to break the bonds between the Church and the State entirely, in such a manner as to deprive the official superintendence of belief of its last pretext. Self-government was founded, that is, the most formal negation of subjugation by the democracy. While the latter tends to the maximum of government, the American Government tends to the minimum of government, that form par excellence of liberalism. And it does not tend thither, as in the Middle Ages, by anarchy, by the absence of national ties, and moreover by despoiling the individual of his rights of conscience and thought, confiscated then more entirely for the benefit of a sovereign church than they have been since for the benefit of the State; no, American individualism proceeds differently: if it restrains with salutary vigor the province of governments, it is to enlarge that of the human soul.
This is a great conquest; the whole future of the modern world is contained in it. Destined as we are to submit, in a measure at least, to the action of democracy, the question whether we shall he slaves or free men is resolved in this: shall we, after the example of America, have our reserved tribunal, our closed domain in which the public power shall be permitted to see nothing? Shall there be things among us (the most important of all) which shall not be put to the vote? Shall our democracy have its boundaries, and beyond these boundaries shall a vast country be seen to extend—that of free belief, of free worship, of free thought, of the free home?
It is because American democracy has boundaries that its worst excesses have finally found chastisement. It is not installed alone in the United States; opposite it, another power which knows no fear, is occupied with resisting it. The entire history of America is explained by this double fact: the falling and the rising again, the servitudes and the liberties, the too long triumph of the slavery party, and the recent victory of Mr. Lincoln, the deadly peril so lately incurred, and the noble future that opens to-day.
Individualism is not isolation, individual convictions are not sectarian convictions; they found on the contrary the most powerful of the unities, moral unity. The thing which most actively dissolves societies while seeming to unite them, is the uniformity of national dogmas which, accepted as an inheritance, remain without action over the heart. What are, in fact, the great bonds on earth, if not duty and affection? Now, nothing but personal convictions, earnestly acquired by the sweat of our brow, can destroy selfishness in us. Without this strong cement of convictions at once individual and common, you will build nothing that will endure. The United States have in their heart strong convictions, which are also common convictions; through external diversities, we have seen that fundamental conformity is real, and all earnest appeal to Christian truths agitates this country, so divided in appearance, from one end to the other. National life is here a reality. I do not think that Socialism, which excuses us from believing ourselves, which places our soul under responsible administration, and preserves us, it is said, from the baleful disruptions engendered by individualism, succeeds as well in destroying selfishness and in diffusing ideas of devotion and duty. When democracy becomes socialistic, (and it never has been able to become so in the United States,) it grinds down and reduces souls to such a degree that nothing is left but a fine dust, a sort of intellectual and moral powder which, it is true, is an obstacle to nothing, but which creates nothing either. To build an edifice, stones are needed, sand will not suffice.
Christian individualism makes the stones, and the democratic party has just perceived it. In a country where independence of soul has acclimated independence in all its forms, men may indeed bow the head sometimes to democracy allied to slavery; but this debasement has a limit, and the time is coming when they will raise their heads. Strong beliefs are a strong rampart, the slaves of truth are free men, and true independence begins in the heart. To have convictions in order to have characters, to have believers in order to have citizens, to have energetic minds in order to have powerful nations, to have resistance in order to have support—such is the programme of individualism. Show me a country where men are proud enough not to bow before the majority, where they do not think themselves lost when they depart from, the beaten track, and jostle of received opinions; and I will admit that there it will be possible to practise democracy without falling into servitude.
There is but one country of individual belief, that could attempt the alliance, hitherto deemed impossible, of democracy and liberty. The theory in accordance with which the public liberties of England have the aristocracy for their essential basis, is admitted as an axiom; without contemning this element of social organization, it is advisable to mine deeper than this to discover the true foundation of liberty. Individual belief—this is the foundation. The more we reflect, the more we discover that the essential thing is not the forms of government, or even the relations of the different classes, but the moral state of the community. Are men there? Have souls become masters of themselves? Are characters formed? Has the force of resistance appeared? Whoever shall have replied to these questions will have decided, knowingly or unknowingly, whether liberty be possible.