idual man in society. Democracy, in a word, must henceforth,
certainly if it is to be a world state or order and not a condition of
world-wide anarchy, go beyond the negative idea of _freedom, justice
and equality_, to a more positive idea of service, in which we think
of individuals as having more complex, more free and more internal
relations among themselves.

In this idea of democracy, freedom is seen to mean first of all
freedom to perform all the functions which belong to an individual as
a part of a highly organized society. It does not include, however,
freedom not to perform these functions. It is freedom to lead a normal
life, in a word, not freedom to lead an abnormal life. Whether, in
this democracy, the performance of these functions will be more or
less under compulsion, whether the individual will voluntarily
surrender certain _rights_ assumed to be inherent in the principle of
_freedom_, or whether these rights will be taken away by the show of
force on the part of authority, seems to depend now mainly upon two
things: whether in this society superior leadership will have an
opportunity and be strong enough to exert deep influence upon the
people; and whether, in general, such an educational program can be
carried on as will make men susceptible to such leadership, capable of
judging its values and able also to organize freely for the
accomplishment of the purpose and functions of the social life. In
such a democratic society as this, it is plain, the evils of
individualism and also the evils of control will _tend_ to disappear.
Perfect identity of individual and social will we should not expect to
be attained anywhere.

The evils of our present democratic society--the individualism, party
politics and class rule--appear in sharp relief when we compare
existing institutions and the present spirit with what is required in
a true democracy. The old idea that the will of the majority must
prevail is seen to be inadequate, if we mean by will of the majority
the average or the sum of the desires and opinions of the majority.
These do not necessarily represent the good, and indeed under existing
conditions, they cannot. We want the will of the superior man to
prevail, but to prevail not by force, but by the power of influence.
The politicians talk about the soundness of the instincts of the
people Something more than instinct is wanted in a democracy.
Instincts are not progressive. Individualism, the pleasur