But if the life of the group is deliberate and sympathetic， its expression may be morally high， on a level not merely of the average member， but of the most competent， of the best. The average theory as applied to public consciousness is wholly out of place. The public mind may be on a lower plane than that of the individual thinking in separation， or it may be on a higher， but is almost sure to be on a different plane； and no inkling of its probable character can be had by taking a mean. One mind in the right， whether on statesmanship， science， morals， or what not， (125) may raise all other minds to its own point of view梑ecause of the general capacity for recognition and deference just as through our aptitude for sudden rage or fear one mind in the wrong may debase all the rest.
This is the way in which right social judgments are reached in matters so beyond commonplace capacity as science， philosophy， and much of literature and art. All good critics tell us that the judgment of mankind， in the long run， is sure and sound. The world makes no mistake as to Plato， though， as Emerson said， there are never enough understanding readers alive to pay for an edition of his works. This， to be sure， is a judgment of the few； and so， in a sense， are all finer judgments. The point is that the many have the sense to adopt them.
And let us note that those collective judgments in literature， art and science which have exalted Plato and Dante and Leonardo and Michelangelo and Beethoven and Newton and Darwin， are democratic judgments， in the sense that every man has been free to take a part in proportion to his capacity， precisely as the citizen of a democracy is free to take a part in politics.
Wealth and station have occasionally tried to dictate in these matters， but have failed.
It is natural for an organism to use its appropriate organ， and it would be as reasonable to say that the capacity of the body for seeing is found by taking an average of the visual power of the hand， nose， liver， etc.， along with that of the eye， as that the capacity of a group for a special purpose is that of its average member. If a group does not function through its most competent instruments， it is simply because of imperfect organization.
(126)
It is strange that people who apply the average theory to democracy do not see that if it were sound it must apply to all the social phenomena of history， which is a record of the works of the collective mind. Since the main difference between democracy and ancient or mediaeval systems is merely that the former is less restricted by time， space and caste， is essentially an appeal to free human power as against what is merely mechanical or conventional； by what magic is this appeal to deprive us of our ancient privilege of acting through our efficient individuals ？
One who ponders these things will see that the principles of collective expression are the same now as ever， and that the special difficulties of our time arise partly from confusion， due to the pace of change， and partly from the greater demands which a free system makes upon human capacity.
The question is， whether， in practice， democracy is capable of the effective expression to which no very serious theoretical obstacle can be discerned.
It is a matter of doing a rather simple thing on a vaster and more complicated scale than in the past.
Public opinion is no uniform thing， as we are apt to assume， but has its multifarious differentiations. We may roughly distinguish a general opinion， in which almost everybody in the community has a part， and an infinite diversity of special or class opinions梠f the family， the club， the school-room， the party， the union， and so on.
And there is an equal diversity in the kind of thought with which the public mind may be concerned： the content may be of almost any sort. Thus there are group ideals， like the American ideal of indissoluble unity among (127) the states， the French ideal of national glory， or the ideals of honor and good-breeding cherished in many families； and there are group beliefs， regarding religion， trade， agriculture， marriage， education and the like. Upon all matters in which the mind has， in the past， taken a lively interest there are latent inclinations and prepossessions， and when these are aroused and organized by discussion they combine with other elements to form public opinion. Mr. Higginson， recounting his experience in the Massachusetts legislature， speaks of "certain vast and inscrutable undercurrents of prejudice . . . which could never be comprehended by academic minds， or even city-bred minds，" but which were usually irresistible. They related to the rights of towns， the public school system， the law of settlement， roads， navigable streams， breadth of wheels， close time of fishing， etc.
"Every good debater in the House， and every one of its recognized legal authorities， might be on one side， and yet the smallest contest with one of these latent prejudices would land them in a minority." [1]
