We have learned to say that the good must be extended to all of society before it can be held secure by any one person or any one class. But we have not yet learned to add to that statement, that unless all [people] and all classes contribute to a good, we cannot even be sure that it is worth having.
democracy is that which affords a rule of living as well as a test of faith.
We are thus brought to a conception of Democracy not merely as a sentiment which desires the well-being of all men, nor yet as a creed which believes in the essential dignity and equality of all men, but as that which affords a rule of living as well as a test of faith.
If in a democratic country nothing can be permanently achieved save through the masses of the people, it will be impossible to establish a higher political life than the people themselves crave.
The identification with the common lot which is the essential idea of Democracy becomes the source and expression of social ethics. It is as though we thirsted to drink at the great wells of human experience, because we knew that a daintier or less potent draught would not carry us to the end of the journey, going forward as we must in the heat and jostle of the crowd.
All those hints and glimpses of a larger and more satisfying democracy, which literature and our own hopes supply, have a tendency to slip away from us and to leave us sadly unguided and perplexed when we attempt to act upon them.
As the acceptance of democracy brings a certain life-giving power, so it has its own sanctions and comforts. Perhaps the most obvious one is the curious sense which comes to us from time to time, that we belong to the whole, that a certain basic well being can never be taken away from us whatever the turn of fortune.
As democracy modifies our conception of life, it constantly raises the value and function of each member of the community, however humble he may be.
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