against the exploitation of those processes in themselves by others, but
they become better able to control them from within.

If, however, a conscious moral purpose is to be strong enough to
overcome, as a political force, the advancing art of political
exploitation, the conception of control from within must be formed into
an ideal entity which, like 'Science,' can appeal to popular
imagination, and be spread by an organised system of education. The
difficulties in this are great (owing in part to our ignorance of the
varied reactions of self-consciousness on instinct), but a wide
extension of the idea of causation is not inconsistent with an increased
intensity of moral passion.


_(Chapter II.--Representative Government, page 199)_

The changes now going on in our conception of the psychological basis of
politics will also re-open the discussion of representative democracy.

Some of the old arguments in that discussion will no longer be accepted
as valid, and it is probable that many political thinkers (especially
among those who have been educated in the natural sciences) will return
to Plato's proposal of a despotic government carried on by a selected
and trained class, who live apart from the 'ostensible world'; though
English experience in India indicates that even the most carefully
selected official must still live in the 'ostensible world,' and that
the argument that good government requires the consent of the governed
does not depend for its validity upon its original intellectualist
associations.