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One of the great lessons which Aristotle, like Plato, teaches, is that institutions and laws, taken concretely and in themselves, are mere stocks and stones; and that everything depends on the far deeper question, whether they live and are rooted in the mind of the members of the community in which they exist. Their true reality is not objective, but subjective. A law exists so far as it is a spiritual motive, apprehended and acted upon by a mind. The formal language is a mere external and visible sign of this inward and invisible spirit; and if this spirit does not exist, the law ceases to exist. What is true of law is true of all institutions, and of the whole of government. No utterly external force, no stimulus that is not met by an answering reaction, can permanently exist.
Government is powerful not in the stimulus which it gives, but in the answering reaction which it finds. Government exists and has its power in the minds of its subjects. The remembrance of this truth is the beginning of political wisdom. It teaches that the way of political progress is the education of a people in new ideas, and not the creation of new institutions to which there are no answering ideas, and which are therefore nothing. It teaches that any change of laws or institutions must be slow, because the ideas in which they are rooted can only be eradicated with difficulty; and must be along the lines of the past, for a people will never come by a wholly new set of ideas. It is in the strength of his hold on the subjective side of law and of institutions, that Aristotle reaches some of his greatest conclusions. He can answer Plato's communism with the rejoinder that it is a cleansing of the heart, and not of garments, that the world requires. Communistic institutions will not create unselfishness; but a mind trained to unselfishness by education will treat even private property in a spirit of communism. He can tell all founders of States, that the one guarantee for the preservation of the government which they institute is a training of the people in its likeness: he can even insist, that the spirit of the constitution, living in a people, not only preserves the constitution, but gave it originally whatever vitality it has. He knows well enough that government must be based on consent, that "more must be the number of those
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