opposition as though they were two groups, between which relative strength, represented by the vote, is to decide.
Quite another principle is in force, however, in the second place, where the group as a unity predominates over all individuals, and so proceeds that the passing of votes shall merely give expression to the unitary group will. In the transition from the former to this second principle the enormously important step is taken from a unity made up merely of the sum of the individuals to recognition and operation of an abstract objective group unity. Classic antiquity took this step much earlier—not only absolutely but relatively earlier—than the German peoples. Among the latter the oneness of the community did not exist over against the individuals who composed it, but entirely in them. Consequently the group will was not only not enacted, but it did not even exist so long as a single member dissented. The group was not complete unless all its members were united, since it was only in the sum of its members that the group consisted. In case the group, however, is a self-existent structure—whether consciously or merely in point of fact—in case the group organization effected by union of the individuals remains along with and in spite of the individual changes, this self-existent unity—state, community, association for a distinctive purpose—must surely will and act in a definite manner. Since, however, only one of two contradictory opinions can ultimately prevail, it is assumed as more probable that the majority knows or represents this will better than the minority. According to the presumptive principle involved the minority is, in this case, not excluded but included. The subordination of the minority is thus in this stage of sociological development, quite different from that in case the majority simply represents the stronger power. In the case in hand the majority does not speak in its own name, but in that of the ideal unity and totality. It is only to this unity, which speaks by the mouth of the majority, that the minority subordinates itself. This is the immanent principle of our parliamentary decisions.
To these must be joined, third, those formations in which
