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 so does every man now demand of the community as a whole that he shall be permitted to share equally in its benefits, and also, in order that his claims may be represented, that he shall have a voice in its councils. Do not misunderstand me. I do not mean that all men, therefore, must here and now be held to be equal; but only that they must be held to be capable of being as good as the best until they have demonstrated the contrary by forfeiting their opportunity. Nor do I mean that all men must therefore be given the ballot. We are discussing a question not of instrument, but of principle. I do mean that there is an idea that the best of life is for all; and that if there are many that are incapable of entering into it, then they must be helped to be capable. And I mean, furthermore, that _this idea works irresistibly_. It commands the support of the whole army of interests. It will never be abandoned because it makes for the increase of life on the whole; and hence no social order will from henceforth be stable that is not based upon it.