That is because no state, not even the most republican and democratic, not even the pseudo-popular state contemplated by Marx, in essence represents anything but government of the masses from above downward, by an educated and thereby privileged minority which supposedly understands the real interests of the people better than the people themselves.

Abraham Lincoln talked about a government of the people, by the people, for the people. What we now have is a government of the people, by the bureaucrats, including the legislators who have become bureaucrats, for the bureaucrats.

Bismarck expressed in these words the very essence of the political history of nations, the whole secret of statecraft. The constant predominance and triumph of force — that is its real essence, while everything that political language calls right is merely the consecration of a fact created by force. Clearly, the masses thirsting for liberation cannot expect it from the theoretical triumph of abstract right; they must conquer freedom by force, and to do so they must organize their own spontaneous forces outside of the state and against it.

Funnily enough, “self-criticism” is an idea much in vogue in Marxist countries, but there it is subordinated to ideological considerations and must serve the State, and not truth and justice in men’s dealing with one another. The mass State has no intention of promoting mutual understanding and the relationship of man to man; it strives, rather, for atomization, for the psychic isolation of the individual. The more unrelated individuals are, the more consolidated the State becomes, and vice versa.

Bernays’s business partner, Paul Mazur, said, “We must shift America from a needs to a desires culture.… People must be trained to desire, to want new things, even before the old have been entirely consumed. We must shape a new mentality. Man’s desires must overshadow his needs.” As Bernays later wrote, in 1928, the conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government that is the true ruling power of this country. We are governed, our minds molded, our tastes formed, our ideas suggested, largely by men we have never heard of. This is a logical result of the way in which our democratic society is organized.… In almost every act of our daily lives, whether in the sphere of politics or business, in our social conduct or our ethical thinking, we are dominated by the relatively small number of persons … who understand the mental processes and social patterns of the masses. It is they who pull the wires which control the public mind.

Our contemporaries are constantly excited by two conflicting passions; they want to be led, and they wish to remain free: as they cannot destroy either one or the other of these contrary propensities, they strive to satisfy them both at once. They devise a sole, tutelary, and all-powerful form of government, but elected by the people. They combine the principle of centralization and that of popular sovereignty; this gives them a respite: they console themselves for being in tutelage by the reflection that they have chosen their own guardians. Every man allows himself to be put in leading-strings, because he sees that it is not a person or a class of persons, but the people at large that holds the end of his chain.

By this system the people shake off their state of dependence just long enough to select their master, and then relapse into it again. A great many persons at the present day are quite contented with this sort of compromise between administrative despotism and the sovereignty of the people; and they think they have done enough for the protection of individual freedom when they have surrendered it to the power of the nation at large. This does not satisfy me: the nature of him I am to obey signifies less to me than the fact of extorted obedience.

Socialists cry “Power to the people”, and raise the clenched fist as they say it. We all know what they really mean - power over people, power to the State.

"Bellamy leaves no doubt about the totalitarian nature of his utopia. "If a man refuses to accept the authority of the state and the inevitability of industrial service, he loses all his rights as a human being." All his rights as a human being? Did this tender-minded reformer realize what these words would mean? If not, our better-seasoned generation can tell him: for we have had before us the case of the Soviet Russian poet who was sentenced to jail as a "work-resister" because he devoted his days to translating, and to writing poetry-the 'wrong' sort of poetry of course. In tracing the grim, monolithic outlines of his perfect commonwealth, Bellamy, in his innocence, was more realistic than the anti-utopian Karl Marx, who, once socialism was installed, foresaw the State withering away."

"There would be but one article in the constitution of a State Socialistic country: "The right of the majority is absolute." The claim of the State Socialists, however, that this right would not be exercised in matters pertaining to the individual in the more intimate and private relations of his life is not borne out by the history of governments. It has ever been the tendency of power to add to itself, to enlarge its sphere, to encroach beyond the limits set for it; and where the habit of resisting such encroachment is not fostered, and the individual is not taught to be jealous of his rights, individuality gradually disappears and the government or State becomes the all-in-all. Control naturally accompanies responsibility. Under the system of State Socialism, therefore, which holds the community responsible for the health, wealth, and wisdom of the individual, it is evident that the community, through its majority expression, will insist more and more in prescribing the conditions of health, wealth, and wisdom, thus impairing and finally destroying individual independence and with it all sense of individual responsibility."

"Every type of political power presupposes some particular form of human slavery, for the maintenance of which it is called into being. Just as outwardly, that is, in relation to other states the state has to create certain artificial antagonisms in order to justify its existence, so also internally the cleavage of society into castes, ranks and classes is an essential condition of its continuance. The development of the Bolshevist bureaucracy in Russia under the alleged dictatorship of the proletariat (which has never been anything but the dictatorship of a small clique over the proletariat and the whole Russian people) is merely a new instance of an old historical experience which has repeated itself countless times. This new ruling class, which to-day is rapidly growing into a new aristocracy, is set apart from the great masses of the Russian peasants and workers just as clearly as are the privileged castes and classes in other countries from the mass of the people. And this situation becomes still more unbearable when a despotic state denies to the lower classes the right to complain of existing conditions, so that any protest is made at the risk of their lives.

But even a far greater degree of economic equality than that which exists in Russia would be no guarantee against political and social oppression. Economic equality alone is not social liberation. It is precisely this which all the schools of authoritarian Socialism have never understood. In the prison, in the cloister, or in the barracks one finds a fairly high degree of economic equality, as all the inmates are provided with the same dwelling, the same food, the same uniform, and the same tasks. The ancient Inca state in Peru and the Jesuit state in Paraguay had brought equal economic provision for every inhabitant to a fixed system, but in spite of this the vilest despotism prevailed there, and the human being was merely the automaton of a higher will on whose decisions he had not the slightest influ

Our contemporaries are constantly excited by two conflicting passions: they want to be led, and they wish to remain free. As they cannot destroy either the one or the other of these contrary propensities, they strive to satisfy them both at once. They devise a sole, tutelary, and all-powerful form of government, but elected by the people. They combine the principle of centralization and that of popular sovereignty; this gives them a respite: they console themselves for being in tutelage by the reflection that they have chosen their own guardians. Every man allows himself to be put in leading-strings, because he sees that it is not a person or a class of persons, but the people at large who hold the end of his chain.

Princes had, so to speak, turned violence into a physical thing but our democratic republics have made it into something as intellectual as the human will it intends to restrict. Under the absolute government of one man, despotism, in order to attack the spirit, crudely struck the body and the spirit escaped free of its blows, rising gloriously above it. But in democratic republics, tyranny does not behave in that manner; it leaves the body alone and goes straight to the spirit. No longer does the master say: “You will think as I do or you will die”; he says: “You are free not to think like me, your life, your property, everything will be untouched but from today you are a pariah among us. You will retain your civic privileges but they will be useless to you, for if you seek the votes of your fellow citizen, they will not grant you them and if you simply seek their esteem, they will pretend to refuse you that too. You will retain your place amongst men but you will lose the rights of mankind. When you approach your fellows, they will shun you like an impure creature; and those who believe in your innocence will be the very people to abandon you lest they be shunned in their turn. Go in peace; I grant you your life but it is a life worse than death.

"Every age that has historical status is governed by aristocracies.
Aristocracy with the meaning - the best are ruling.
Peoples do never govern themselves. That lunacy was concocted by liberalism. Behind its "people's sovereignty" the slyest cheaters are hiding, who don't want to be recognized."

The state exists for man,not man for the state.The same may be said ofscience. These are old phrases,coined by people who saw in human individuality the highest human value .I would hesitate to repeat them,were it not for the ever recurring danger that they may be forgotten,especially in these days of organization and stereotypes.