human capacities.

Now these ancient polities illustrate the inevitable pressure in the
direction of liberal government. The original and always the
fundamental values of government are _order_ and _power_. But these
must be obtained with the minimum of personal exploitation on the part
of the ruler; the function of government must be clearly understood and
vigilantly guarded by a body of citizens who identify their interests
with it. And secondly, order and power must be made compatible with
individual initiative, with playfulness and leisure, and with the free
development of all worthy interests. This pressure has been steadily
operative in the evolution of modern political institutions.

{158}

But there has also been another force at work of equally far-reaching
importance. This force is the modern idea of democracy, in which
_justice is modified by good-will_. With the ancients justice meant
"that every man should practise one thing only, that being the thing to
which his nature was most perfectly adapted." [10] Equality upon the
highest plane of human capacity was limited even in theory to a
privileged class. But since the advent of Christianity it has never
been possible for European society to acquiesce with good conscience in
a limited distribution of the benefits of civilization. For the new
enlightenment teaches that when men's potentialities are considered,
rather than their present condition, _there are no classes_. As a
consequence men demand representation not for what they are, but for
what they may become if given their just opportunity. The body of
citizens whose good is the final end of government virtually includes,
then, all men without exception. It is no longer possible simply to
dismiss large groups of human beings from consideration on grounds of
what is held to be their unfitness. For they now demand that they be
made fit. Burke expresses this enlightenment when he says, in speaking
of the lower strata of society:

As the blindness of mankind has caused their slavery, in return their
state of slavery is made a pretence of keeping them in a state of
blindness; for {159} the politician will tell you gravely, that their
life of servitude disqualifies the greater part of the race of man for
a search of truth, and supplies them with no other than mean and
insufficient ideas. This is but too true; and this is one of the
reasons for which I blame such institutions.[11]

And s