m it. In short, there are many interests consciously communicated and
shared; and there are varied and free points of contact with other modes
of association.

I. Let us apply the first element in this criterion to a despotically
governed state. It is not true there is no common interest in such an
organization between governed and governors. The authorities in command
must make some appeal to the native activities of the subjects, must
call some of their powers into play. Talleyrand said that a government
could do everything with bayonets except sit on them. This cynical
declaration is at least a recognition that the bond of union is
not merely one of coercive force. It may be said, however, that the
activities appealed to are themselves unworthy and degrading--that such
a government calls into functioning activity simply capacity for fear.
In a way, this statement is true. But it overlooks the fact that
fear need not be an undesirable factor in experience. Caution,
circumspection, prudence, desire to foresee future events so as to avert
what is harmful, these desirable traits are as much a product of calling
the impulse of fear into play as is cowardice and abject submission. The
real difficulty is that the appeal to fear is isolated. In evoking dread
and hope of specific tangible reward--say comfort and ease--many other
capacities are left untouched. Or rather, they are affected, but in such
a way as to pervert them. Instead of operating on their own account they
are reduced to mere servants of attaining pleasure and avoiding pain.

This is equivalent to saying that there is no extensive number of common
interests; there is no free play back and forth among the members of
the social group. Stimulation and response are exceedingly one-sided. In
order to have a large number of values in common, all the members of
the group must have an equable opportunity to receive and to take
from others. There must be a large variety of shared undertakings and
experiences. Otherwise, the influences which educate some into masters,
educate others into slaves. And the experience of each party loses in
meaning, when the free interchange of varying modes of life-experience
is arrested. A separation into a privileged and a subject-class prevents
social endosmosis. The evils thereby affecting the superior class are
less material and less perceptible, but equally real. Their culture
tends to be sterile, to be turned back to feed on itself;