That this regime forbids free thought is not an evil; or rather, though an evil, it is the necessary basis for the greatest good; it is necessary for making the mould of civilisation, and hardening the soft fibre of early man.
Bagehot discusses the paradox of restricting free thought as a foundation for societal progress.
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I cannot, therefore, join in the full cry against anomalies; in my judgment it may quickly overrun the scent, and so miss what we should be glad to find.
Political philosophy is still more imperfect; it has been framed from observations taken upon regular specimens of politics and States; as to these its teaching is most valuable.
I own that I do not entirely sympathise with the horror of these anomalies which haunts some of our best critics.
But it is natural also that persons used to analyse political institutions should look at these anomalies with a little tenderness and a little interest.
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