The Cult of IncompetenceDutton, 1911 - 236 psl. |
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Pagrindiniai terminai ir frazės
absolutely administration agrégation ancient appear appointment aristo aristocracy Aristotle Atheism Athens authority become body candidate character choose chosen citizens civil co-optation collectivism competence constitution Cour de Cassation courts cracy crowd decrees demagogues demo democracy democratic deputies despotism elected electors equality everything examination exist fact favour form of government French Senate Gerontocracy honour idea impartial imperative mandate incompetence independent intellectual interest irremovable judges judges of appeal judicial juges de paix jury justice legislator liberty lives Lycurgus magistrates matter means ment Minister monarchy Montesquieu moral efficiency national representatives natural necessary never Nietzsche nominated obey oligarchy opinion party passions perhaps Plato political politicians popular préfet prejudices principle profession professor question realise reason recognise republic requires respect result Rousseau school teacher schoolmaster Senate sense sentiment social sort sovereignty spirit superiority tence thing tion true universal suffrage virtue Voltaire wish
Populiarios ištraukos
86 psl. - ... this sort of democracy being relatively to other democracies what tyranny is to other forms of monarchy. The spirit of both is the same, and they alike exercise a despotic rule over the better citizens.
85 psl. - A fifth form of democracy, in other respects, the same, is that in which, not the law, but the multitude, have the supreme power, and supersede the law by their decrees. This is a state of affairs brought about by the demagogues. For in democracies which are subject to the law the best citizens hold the first place, and there are no demagogues; but where the laws are not supreme, there demagogues spring up. For the people becomes a monarch, and is many in one; and the many have the power in their...
86 psl. - Further, those who have any complaint to bring against the magistrates say, "let the people be judges"; the people are too happy to accept the invitation; and so the authority of every office is undermined. Such a democracy is fairly open to the objection that it is not a constitution at all; for where the laws have no authority, there is no constitution.
69 psl. - HE law should be loved a little because it is felt to be just; feared a little because it is severe; hated a little because it is to a certain degree out of sympathy with the prevalent temper of the day; and respected because it is felt to be a necessity.
131 psl. - ... of all the rest admit of no comparison with his or theirs, he or they can be no longer regarded as part of a state; for justice will not be done to the superior, if he is reckoned only as the equal of those who are so far inferior to him in virtue and in political power.
130 psl. - Hence the many are better judges than a single man of music and poetry; for some understand one part, and some another, and among them, they understand the whole.
134 psl. - There is still a danger in allowing them to share the great offices of state, for their folly will lead them into error, and their dishonesty into crime. But there is a danger also in not letting them share, for a state in which many poor [_?o] men are excluded from office will necessarily be full of enemies.
130 psl. - For the many, of whom each individual is but an ordinary person, when they meet together may very likely be better than the few good, if regarded not individually but collectively, just as a feast to which many contribute is better than a dinner provided out of a single purse.
130 psl. - Nay, in ancient times, and among some nations, the artisan class were slaves or foreigners, and therefore the majority of them are so now. The best form of state will not admit them to citizenship...
134 psl. - There is a similar combination of qualities in good men, who differ from any individual of the many, as the beautiful are said to differ from those who are not beautiful, and works of art from realities, because in them the scattered elements are combined, although, if taken separately, the eye of one person or some other feature in another person would be fairer than in the picture. Whether this principle can apply to every democracy, and to all bodies of men, is not clear.