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The comprehensiveness of M. de Tocqueville’s views, and the impartiality of his feelings, have not led him into the common infirmity of those who see too many sides to a question—that of thinking them all equally important. He is able to arrive at a decided opinion. Nor has the more extensive range of considerations embraced in his Second Part, affected practically the general conclusions which resulted from his First. They may be stated as follows:—That Democracy, in the modern world, is inevitable; and that it is on the whole desirable; but desirable only under certain conditions, and those conditions capable, by human care and foresight, of being realized, but capable also of being missed. The progress and ultimate ascendancy of the democratic principle has in his eyes the character of a law of nature. He thinks it an inevitable result of the tendencies of a progressive civilization; by which expressions he by no means intends to imply either praise or censure. No human effort, no accident even, unless one which should throw back civilization itself, can avail, in his opinion, to defeat, or even very considerably to retard, this progress. But though the fact itself appears to him removed from human control, its salutary or baneful consequences do not. Like other great powers of nature, the tendency, though it cannot be counteracted, may be guided to good. Man cannot turn back the rivers to their source; but it rests with himself whether they shall fertilize or lay waste his fields. Left to its spontaneous course, with nothing done to prepare before it that set of circumstances under which it can exist with safety, and to fight against its worse by an apt employment of its better peculiarities, the probable effects of Democracy upon human well-being, and upon whatever is best and noblest in human character, appear to M. de Tocqueville extremely formidable. But with as much of wise effort devoted to the purpose as it is not irrational to hope for, most of what is mischievous in its tendencies may, in his opinion, be corrected, and its natural capacities of good so far strengthened and made use of, as to leave no cause for regret in the old state of society, and enable the new one to be contemplated with calm contentment, if without exultation.

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I do not pretend that the most unlimited use of the freedom of enunciating all possible opinions would put an end to the evils of religious or philosophical sectarianism. Every truth which men of narrow capacity are in earnest about, is sure to be asserted, inculcated, and in many ways even acted on, as if no other truth existed in the world, or at all events none that could limit or qualify the first. I acknowledge that the tendency of all opinions to become sectarian is not cured by the freest discussion, but is often heightened and exacerbated thereby; the truth which ought to have been, but was not, seen, being rejected all the more violently because proclaimed by persons regarded as opponents. But it is not on the impassioned partisan, it is on the calmer and more disinterested bystander, that this collision of opinions works its salutary effect. Not the violent conflict between parts of the truth, but the quiet suppression of half of it, is the formidable evil; there is always hope when people are forced to listen to both sides; it is when they attend only to one that errors harden into prejudices, and truth itself ceases to have the effect of truth, by being exaggerated into falsehood. And since there are few mental attributes more rare than that judicial faculty which can sit in intelligent judgment between two sides of a question, of which only one is represented by an advocate before it, truth has no chance but in proportion as every side of it, every opinion which embodies any fraction of the truth, not only finds advocates, but is so advocated as to be listened to.

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When we consider either the history of opinion, or the ordinary conduct of human life, to what is it to be ascribed that the one and the other are no worse than they are? Not certainly to the inherent force of the human understanding; for, on any matter not self-evident, there are ninety-nine persons totally incapable of judging of it, for one who is capable; and the capacity of the hundredth person is only comparative: for the majority of the eminent men of every past generation held many opinions now known to be erroneous, and did or approved numerous things which no one will now justify. Why is it, then, that there is on the whole a preponderance among mankind of rational opinions and rational conduct? If there really is this preponderance—which there must be unless human affairs are, and have always been, in an almost desperate state—it is owing to a quality of the human mind, the source of everything respectable in man either as an intellectual or as a moral being, namely, that his errors are corrigible. He is capable of rectifying his mistakes, by discussion and experience. Not by experience alone. There must be discussion, to show how experience is to be interpreted. Wrong opinions and practices gradually yield to fact and argument: but facts and arguments, to produce any effect on the mind, must be brought before it. Very few facts are able to tell their own story, without comments to bring out their meaning. The whole strength and value, then, of human judgment, depending on the one property, that it can be set right when it is wrong, reliance can be placed on it only when the means of setting it right are kept constantly at hand. In the case of any person whose judgment is really deserving of confidence, how has it become so? Because he has kept his mind open to criticism of his opinions and conduct. Because it has been his practice to listen to all that could be said against him; to profit by as much of it as was just, and expound to himself, and upon occasion to others, the fallacy of what was fallacious. Because he has felt, that the only way in which a human being can make some approach to knowing the whole of a subject, is by hearing what can be said about it by persons of every variety of opinion, and studying all modes in which it can be looked at by every character of mind. No wise man ever acquired his wisdom in any mode but this; nor is it in the nature of human intellect to become wise in any other manner. The steady habit of correcting and completing his own opinion by collating it with those of others, so far from causing doubt and hesitation in carrying it into practice, is the only stable foundation for a just reliance on it: for, being cognisant of all that can, at least obviously, be said against him, and having taken up his position against all gainsayers—knowing that he has sought for objections and difficulties, instead of avoiding them, and has shut out no light which can be thrown upon the subject from any quarter—he has a right to think his judgment better than that of any person, or any multitude, who have not gone through a similar process.