The closer and more symmetrical is this grouping of particulars and generals in the intellect, or, rather, the greater the power thus to arrange them, the more logical and compactly reasoning is that mind. The looser and less connected is this grouping, the less logical is the mind; and when the proper connection fails to be made between particulars and generals, between facts and their principles, or between parts and their centre, then the mind is in an idiotic or insane condition.
Now, man's mental movements, being thus themselves obedient to this great order-evolving method, then, of course, when he applies his faculties to investigate the objects and phenomena of the outer world, he classifies, arranges, and disposes them strictly after the same method, because he cannot help doing so. The naturalist studies minerals, plants, animals—and each kingdom, at his bidding, marshals itself into order before him. Each resolves its otherwise confused hosts into groups and series of groups, each with its own centre and leading type. The animal kingdom has its sub-kingdoms, classes, orders, families, and species. Botanists speak of divisions, classes, orders, genera, and species, &c., species being the first assemblage of individuals.
It is, therefore, seen that, by the very necessity of the case, when men themselves are to be massed into communities and nations, they come inevitably under the same universal method of organization. Whether the government be free, or whether it be despotic, it must, in either case, be organized, and organized according to this universal method. It must consist of parts with their centres, compounded into wholes, and of these compound units formed into still larger ones; until the entire nation, as a grand whole, revolves upon a central pivot, or national government.
But here there presents itself a vast distinction between despotic and free governments—a distinction which arises out of the different relations sustained, in these respective modes of administration, between the government and the people—between the centre and the subordinate parts. What is this difference?
If we look around through nature, we shall find that all organized beings, that is, beings composed of different parts or organs, all aiding, in their several ways, to the performance of a common function, or a number of harmonized functions—in such an organized structure, whether it be a plant, an animal, the human body, or even the globe itself, we shall find two reciprocal movements—one from the centre, outward, and another from without, inward, or toward the centre; and further, that the integrity of the life of the individual depends upon the harmonious relation or balance between these two opposite movements.
The individual man, for instance, is a centre of active energies that are ever radiating from himself toward men and things around him; and he receives from them, in return, countless impressions and various materials for supporting his own life. What is thus true of the man himself, is also true of the organs and systems of organs of which his body is composed. The nervous system exhibits nerves with double strands; one set (the motor fibres) conveying nervous force from the centre as motor power to the limbs; the other, conveying sensations to the centre, from without.
The heart, again, the centre of the circulating system, sends forth its crimson tide to the farthest circumference, and receives it back as venous blood—to send it forth afresh when purified in the lungs.
The plant has its ascending and descending sap; it drinks in the air and sunshine, and gives these forth again in fragrance and fruit. The very globe receives its life from the sun—and radiates back, forces into space.
Human governments—human political and social organizations, are no exceptions to this general law. Every government, even the most despotic, while it rules a nation with a rod of iron, depends for its life upon the people whom it oppresses. While the central head radiates its despotic will through its pliant subordinates, down through all ranks and classes of the community, it receives from them the means of its own preservation.
A free government likewise radiates authority from the central head, and also depends for its life on the people whom it governs. What is the point of difference between them?