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872 s4s4s4s4s4 c h a p t e r 1a Why Democratic Peoples Show a More Ardent and More Enduring Love for Equality Than for Liberty b a. This chapter, one of the best known of Democracy, is not found in the manuscript, where you pass directly from the previous chapter (number 19) to the one on individualism (number 20). Nor does it appear in notebook CVf. A first version of it exists in pages 1 to 14 of notebook CVk, 2. The inclusion in the final version is due to the insistence of Louis de Kergorlay, as is witnessed by this note on the jacket that contains it: L[ouis (ed.)]. thinks that this piece must absolutely appear in the work, either in the current form or by transporting the ideas elsewhere. I believe in fact that he is right. I see that it could be introduced in this way into the present chapter, which would then be divided into three principal ideas: 1. How equality gives the idea and the taste for political liberty. 2. How in the centuries of equality men are much less attached to being free than to remaining equal. 3. How equality suggests ideas and tastes to them that can make them lose liberty and lead them to servitude. In this way the piece would remain more or less as it is. It would only have to be concluded differently and in such a way as to fit into the general idea of the chapter, more or less like this: “Thus, love of liberty cannot be the principal passion of men during democratic centuries and it occupies in their heart only the space left for it by another passion.” Before including this section, to see clearly whether all that I say there is not a useless repetition of what I already said in the following sections. I am afraid it is (YTC, CVk, 2, pp. 1–2). See note a for p. 1200. b. The rubish of chapter 10 of this part contains a jacket cover on which you can read: “How equality of ranks suggests to men the taste for liberty [v: equality] and why democratic peoples love equality better than liberty./ “Piece that I will probably make the second section of the chapter and that must be love for equality and for liberty 873 The first and most intense of the passions given birth by equality of conditions , I do not need to say, is the love of this very equality. So no one will be surprised that I talk about it before all the others. Everyone has noted that in our time, and especially in France, this passion for equality has a greater place in the human heart every day. It has been said a hundred times that our contemporaries have a much more ardent and much more tenacious love for equality than for liberty; but I do not find that we have yet adequately gone back to the causes of this fact. I am going to try.c reexamined with care while reviewing this chapter. 4 September 1838” (Rubish, 1). The notes that are found in this jacket belong in large part to the final chapter of the book. In a partial copy from the Rubish, they are found precisely with the rough drafts of the fourth part (YTC, CVg, 2, p. 16 and following). Among these notes you find this one: Some ideas on the sentiment of equality (2 February 1836)./ What must be understood by the sentiment of equality among democratic peoples ./ The taste for equality among most men is not: that no one be lower than I, but: that no one be higher than I, which, in practice, can come to the same thing, but which is far from meaning the same thing./ So does a real and true taste for equality exist in this world? Among some elite souls. But you must not base your reasoning on them./ What produced aristocracies? The desire among a few to raise themselves. What leads to democracy? The desire of all to raise themselves. The sentiment is the same; there is only a difference in the number of those who feel it. Each man aims as high as possible, and a level comes about naturally, without anyone wanting to be leveled. When everyone wants to rise at once, the rule of equality is quite naturally found to be what is most suitable for each man. A thousand runners all have...

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