that argument--I rush in--I take that bull by the horns. I trust I
understand and truly estimate the right of self-government. My faith in
the proposition that each man should do precisely as he pleases with all
which is exclusively his own lies at the foundation of the sense of
justice there is in me. I extend the principle to communities of men as
well as to individuals. I so extend it because it is politically wise, as
well as naturally just; politically wise in saving us from broils about
matters which do not concern us. Here, or at Washington, I would not
trouble myself with the oyster laws of Virginia, or the cranberry laws of
Indiana. The doctrine of self-government is right,--absolutely and
eternally right,--but it has no just application as here attempted. Or
perhaps I should rather say that whether it has such application depends
upon whether a negro is or is not a man. If he is not a man, in that case
he who is a man may as a matter of self-government do just what he
pleases with him. But if the negro is a man, is it not to that extent a
total destruction of self-government to say that he too shall not govern
himself? When the white man governs himself, that is self-government; but
when he governs himself and also governs another man, that is more than
self-government--that is despotism. If the negro is a man, why, then, my
ancient faith teaches me that "all men are created equal," and that there
can be no moral right in connection with one man's making a slave of
another.

Judge Douglas frequently, with bitter irony and sarcasm, paraphrases our
argument by saying: "The white people of Nebraska are good enough to
govern themselves, but they are not good enough to govern a few miserable
negroes!"

Well, I doubt not that the people of Nebraska are and will continue to be
as good as the average of people elsewhere. I do not say the contrary.