Chapter II: Of The Principal Source Of Belief Among Democratic Nations

 At different periods dogmatical belief is more or less abundant. It arises in different ways, and it may change its object or its form; but under no circumstances will dogmatical belief cease to exist, or, in other words, men will never cease to entertain some implicit¹ opinions without trying them by actual discussion. If everyone undertook to form his own opinions and to seek for truth by isolated² paths struck out by himself alone, it is not to be supposed that any considerable number of men would ever unite in any common belief. But obviously without such common belief no society can prosper³—say rather no society can subsist⁴; for without ideas held in common, there is no common action, and without common action, there may still be men, but there is no social body. In order that society should exist, and, a fortiori, that a society should prosper, it is required that all the minds of the citizens should be rallied and held together by certain predominant ideas; and this cannot be the case, unless each of them sometimes draws his opinions from the common source, and consents to accept certain matters of belief at the hands of the community.

If I now consider man in his isolated capacity, I find that dogmatical belief is not less indispensable to him in order to live alone, than it is to enable him to co-operate with his fellow-creatures. If man were forced to demonstrate to himself all the truths of which he makes daily use, his task would never end. He would exhaust his strength in preparatory exercises, without advancing beyond them. As, from the shortness of his life, he has not the time, nor, from the limits of his intelligence, the capacity, to accomplish this, he is reduced to take upon trust a number of facts and opinions which he has not had either the time or the power to verify himself, but which men of greater ability have sought out, or which the world adopts. On this groundwork he raises for himself the structure of his own thoughts; nor is he led to proceed in this manner by choice so much as he is constrained⁵ by the inflexible⁶ law of his condition. There is no philosopher of such great parts in the world, but that he believes a million of things on the faith of other people, and supposes a great many more truths than he demonstrates. This is not only necessary but desirable. A man who should undertake to inquire into everything for himself, could devote to each thing but little time and attention. His task would keep his mind in perpetual unrest, which would prevent him from penetrating⁷ to the depth of any truth, or of grappling his mind indissolubly to any conviction. His intellect would be at once independent and powerless. He must therefore make his choice from amongst the various objects of human belief, and he must adopt many opinions without discussion, in order to search the better into that smaller number which he sets apart for investigation⁸. It is true that whoever receives an opinion on the word of another, does so far enslave his mind; but it is a salutary servitude which allows him to make a good use of freedom.

A principle of authority must then always occur, under all circumstances, in some part or other of the moral and intellectual world. Its place is variable, but a place it necessarily has. The independence of individual minds may be greater, or it may be less: unbounded it cannot be. Thus the question is, not to know whether any intellectual authority exists in the ages of democracy, but simply where it resides and by what standard it is to be measured.

I have shown in the preceding chapter how the equality of conditions leads men to entertain a sort of instinctive⁹ incredulity of the supernatural, and a very lofty and often exaggerated opinion of the human understanding. The men who live at a period of social equality are not therefore easily led to place that intellectual authority to which they bow either beyond or above humanity. They commonly seek for the sources of truth in themselves, or in those who are like themselves. This would be enough to prove that at such periods no new religion could be established, and that all schemes for such a purpose would be not only impious but absurd and irrational¹⁰. It may be foreseen that a democratic people will not easily give credence¹¹ to divine missions; that they will turn modern prophets to a ready jest; and they that will seek to discover the chief arbiter¹² of their belief within, and not beyond, the limits of their kind.

When the ranks of society are unequal, and men unlike each other in condition, there are some individuals invested with all the power of superior intelligence, learning, and enlightenment, whilst the multitude is sunk in ignorance and prejudice. Men living at these aristocratic periods are therefore naturally induced to shape their opinions by the superior standard of a person or a class of persons, whilst they are averse¹³ to recognize the infallibility of the mass of the people.

The contrary takes place in ages of equality. The nearer the citizens are drawn¹⁴ to the common level of an equal and similar condition, the less prone¹⁵ does each man become to place implicit faith in a certain man or a certain class of men. But his readiness to believe the multitude increases, and opinion is more than ever mistress of the world. Not only is common opinion the only guide which private judgment¹⁶ retains amongst a democratic people, but amongst such a people it possesses a power infinitely¹⁷ beyond what it has elsewhere. At periods of equality men have no faith in one another, by reason of their common resemblance; but this very resemblance gives them almost unbounded confidence in the judgment of the public; for it would not seem probable, as they are all endowed with equal means of judging, but that the greater truth should go with the greater number.

When the inhabitant of a democratic country compares himself individually with all those about him, he feels with pride that he is the equal of any one of them; but when he comes to survey the totality of his fellows, and to place himself in contrast to so huge a body, he is instantly overwhelmed by the sense of his own insignificance¹⁸ and weakness. The same equality which renders him independent of each of his fellow-citizens taken severally, exposes him alone and unprotected to the influence of the greater number. The public has therefore among a democratic people a singular power, of which aristocratic nations could never so much as conceive an idea; for it does not persuade to certain opinions, but it enforces them, and infuses them into the faculties¹⁹ by a sort of enormous pressure of the minds of all upon the reason of each.

In the United States the majority undertakes to supply a multitude of ready-made opinions for the use of individuals, who are thus relieved from the necessity of forming opinions of their own. Everybody there adopts great numbers of theories, on philosophy, morals, and politics, without inquiry²⁰, upon public trust; and if we look to it very narrowly, it will be perceived that religion herself holds her sway there, much less as a doctrine²¹ of revelation than as a commonly received opinion. The fact that the political laws of the Americans are such that the majority rules the community with sovereign sway, materially increases the power which that majority naturally exercises over the mind. For nothing is more customary in man than to recognize superior wisdom in the person of his oppressor. This political omnipotence²² of the majority in the United States doubtless augments²³ the influence which public opinion would obtain without it over the mind of each member of the community; but the foundations of that influence do not rest upon it. They must be sought for in the principle of equality itself, not in the more or less popular institutions which men living under that condition may give themselves. The intellectual dominion²⁴ of the greater number would probably be less absolute amongst a democratic people governed by a king than in the sphere of a pure democracy, but it will always be extremely absolute; and by whatever political laws men are governed in the ages of equality, it may be foreseen that faith in public opinion will become a species of religion there, and the majority its ministering prophet.

Thus intellectual authority will be different, but it will not be diminished; and far from thinking that it will disappear, I augur²⁵ that it may readily acquire too much preponderance, and confine the action of private judgment within narrower limits than are suited either to the greatness or the happiness of the human race. In the principle of equality I very clearly discern two tendencies; the one leading the mind of every man to untried thoughts, the other inclined to prohibit him from thinking at all. And I perceive how, under the dominion of certain laws, democracy would extinguish that liberty of the mind to which a democratic social condition is favorable; so that, after having broken all the bondage²⁶ once imposed on it by ranks or by men, the human mind would be closely fettered²⁷ to the general will of the greatest number.

If the absolute power of the majority were to be substituted by democratic nations, for all the different powers which checked or retarded²⁸ overmuch the energy of individual minds, the evil would only have changed its symptoms. Men would not have found the means of independent life; they would simply have invented (no easy task) a new dress for servitude. There is—and I cannot repeat it too often—there is in this matter for profound reflection for those who look on freedom as a holy thing, and who hate not only the despot, but despotism. For myself, when I feel the hand of power lie heavy on my brow, I care but little to know who oppresses me; and I am not the more disposed to pass beneath the yoke²⁹, because it is held out to me by the arms of a million of men.

 

1 implicit   

a.暗示的，含蓄的，不明晰的，绝对的

参考例句：

• A soldier must give implicit obedience to his officers. 士兵必须绝对服从他的长官。
• Her silence gave implicit consent. 她的沉默表示默许。

2 isolated   

adj.与世隔绝的

参考例句：

• His bad behaviour was just an isolated incident. 他的不良行为只是个别事件。
• Patients with the disease should be isolated. 这种病的患者应予以隔离。

3 prosper   

v.成功，兴隆，昌盛；使成功，使昌隆，繁荣

参考例句：

• With her at the wheel,the company began to prosper.有了她当主管，公司开始兴旺起来。
• It is my earnest wish that this company will continue to prosper.我真诚希望这家公司会继续兴旺发达。

4 subsist   

vi.生存，存在，供养

参考例句：

• We are unable to subsist without air and water.没有空气和水我们就活不下去。
• He could subsist on bark and grass roots in the isolated island.在荒岛上他只能靠树皮和草根维持生命。

5 constrained   

adj.束缚的,节制的

参考例句：

• The evidence was so compelling that he felt constrained to accept it. 证据是那样的令人折服，他觉得不得不接受。
• I feel constrained to write and ask for your forgiveness. 我不得不写信请你原谅。

6 inflexible   

adj.不可改变的，不受影响的，不屈服的

参考例句：

• Charles was a man of settled habits and inflexible routine.查尔斯是一个恪守习惯、生活规律不容打乱的人。
• The new plastic is completely inflexible.这种新塑料是完全不可弯曲的。

7 penetrating   

adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的

参考例句：

• He had an extraordinarily penetrating gaze. 他的目光有股异乎寻常的洞察力。
• He examined the man with a penetrating gaze. 他以锐利的目光仔细观察了那个人。

8 investigation   

n.调查，调查研究

参考例句：

• In an investigation,a new fact became known, which told against him.在调查中新发现了一件对他不利的事实。
• He drew the conclusion by building on his own investigation.他根据自己的调查研究作出结论。

9 instinctive   

adj.(出于)本能的；直觉的；(出于)天性的

参考例句：

• He tried to conceal his instinctive revulsion at the idea.他试图饰盖自己对这一想法本能的厌恶。
• Animals have an instinctive fear of fire.动物本能地怕火。

10 irrational   

adj.无理性的，失去理性的

参考例句：

• After taking the drug she became completely irrational.她在吸毒后变得完全失去了理性。
• There are also signs of irrational exuberance among some investors.在某些投资者中是存在非理性繁荣的征象的。

11 credence   

n.信用，祭器台，供桌，凭证

参考例句：

• Don't give credence to all the gossip you hear.不要相信你听到的闲话。
• Police attach credence to the report of an unnamed bystander.警方认为一位不知姓名的目击者的报告很有用。

12 arbiter   

n.仲裁人，公断人

参考例句：

• Andrew was the arbiter of the disagreement.安德鲁是那场纠纷的仲裁人。
• Experiment is the final arbiter in science.实验是科学的最后仲裁者。

13 averse   

adj.厌恶的；反对的，不乐意的

参考例句：

• I don't smoke cigarettes,but I'm not averse to the occasional cigar.我不吸烟，但我不反对偶尔抽一支雪茄。
• We are averse to such noisy surroundings.我们不喜欢这么吵闹的环境。

14 drawn   

v.拖，拉，拔出；adj.憔悴的，紧张的

参考例句：

• All the characters in the story are drawn from life.故事中的所有人物都取材于生活。
• Her gaze was drawn irresistibly to the scene outside.她的目光禁不住被外面的风景所吸引。

15 prone   

adj.(to)易于…的，很可能…的；俯卧的

参考例句：

• Some people are prone to jump to hasty conclusions.有些人往往作出轻率的结论。
• He is prone to lose his temper when people disagree with him.人家一不同意他的意见,他就发脾气。

16 judgment   

n.审判；判断力，识别力，看法，意见

参考例句：

• The chairman flatters himself on his judgment of people.主席自认为他审视人比别人高明。
• He's a man of excellent judgment.他眼力过人。

17 infinitely   

adv.无限地，无穷地

参考例句：

• There is an infinitely bright future ahead of us.我们有无限光明的前途。
• The universe is infinitely large.宇宙是无限大的。

18 insignificance   

n.不重要；无价值；无意义

参考例句：

• Her insignificance in the presence of so much magnificence faintly affected her. "她想象着他所描绘的一切，心里不禁有些刺痛。 来自英汉文学 - 嘉莉妹妹
• It was above the common mass, above idleness, above want, above insignificance. 这里没有平凡，没有懒散，没有贫困，也没有低微。 来自英汉文学 - 嘉莉妹妹

19 faculties   

n.能力( faculty的名词复数 )；全体教职员；技巧；院

参考例句：

• Although he's ninety, his mental faculties remain unimpaired. 他虽年届九旬，但头脑仍然清晰。
• All your faculties have come into play in your work. 在你的工作中，你的全部才能已起到了作用。 来自《简明英汉词典》

20 inquiry   

n.打听，询问，调查，查问

参考例句：

• Many parents have been pressing for an inquiry into the problem.许多家长迫切要求调查这个问题。
• The field of inquiry has narrowed down to five persons.调查的范围已经缩小到只剩5个人了。

21 doctrine   

n.教义；主义；学说

参考例句：

• He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
• The council met to consider changes to doctrine.宗教议会开会考虑更改教义。

22 omnipotence   

n.全能，万能，无限威力

参考例句：

• Central bankers have never had any illusions of their own omnipotence. 中行的银行家们已经不再对于他们自己的无所不能存有幻想了。 来自互联网
• Introduce an omnipotence press automatism dividing device, explained it operation principle. 介绍了冲压万能自动分度装置，说明了其工作原理。 来自互联网

23 augments   

增加，提高，扩大( augment的名词复数 )

参考例句：

• He augments his income by teaching in the evening. 他通过晚上教书来增加收入。
• Neostigmine augments the motor activity of the small and large bowel. 新斯的明增强小肠和大肠的运动功能。

24 dominion   

n.统治，管辖，支配权；领土，版图

参考例句：

• Alexander held dominion over a vast area.亚历山大曾统治过辽阔的地域。
• In the affluent society,the authorities are hardly forced to justify their dominion.在富裕社会里，当局几乎无需证明其统治之合理。

25 augur   

n.占卦师；v.占卦

参考例句：

• Does this news augur war?这消息预示将有战争吗？
• The signs augur well for tomorrow's weather.种种征候预示明天天气良好。

26 bondage   

n.奴役，束缚

参考例句：

• Masters sometimes allowed their slaves to buy their way out of bondage.奴隶主们有时允许奴隶为自己赎身。
• They aim to deliver the people who are in bondage to superstitious belief.他们的目的在于解脱那些受迷信束缚的人。

27 fettered   

v.给…上脚镣，束缚( fetter的过去式和过去分词 )

参考例句：

• We reverence tradition but will not be fettered by it. 我们尊重传统，但不被传统所束缚。 来自《现代汉英综合大词典》
• Many people are fettered by lack of self-confidence. 许多人都因缺乏自信心而缩手缩脚。 来自《现代汉英综合大词典》

28 retarded   

a.智力迟钝的，智力发育迟缓的

参考例句：

• The progression of the disease can be retarded by early surgery. 早期手术可以抑制病情的发展。
• He was so slow that many thought him mentally retarded. 他迟钝得很，许多人以为他智力低下。

29 yoke   

n.轭；支配；v.给...上轭，连接，使成配偶

参考例句：

• An ass and an ox,fastened to the same yoke,were drawing a wagon.驴子和公牛一起套在轭上拉车。
• The defeated army passed under the yoke.败军在轭门下通过。