That is an incomplete quote, and as such, does not convey De Toqueville's full meaning.
Originally Posted by Arroyo_Doble
The position of the Americans is therefore quite exceptional, and it may be believed that no democratic people will ever be placed in a similar one. Their strictly Puritanical origin, their exclusively commercial habits, even the country they inhabit, which seems to divert their minds from the pursuit of science, literature, and the arts, the proximity of Europe, which allows them to neglect these pursuits without relapsing into barbarism, a thousand special causes, of which I have only been able to point out the most important, have singularly concurred to fix the mind of the American upon purely practical objects. His passions, his wants, his education, and everything about him seem to unite in drawing the native of the United States earthward; his religion alone bids him turn, from time to time, a transient and distracted glance to heaven. Let us cease, then, to view all democratic nations under the example of the American people, and attempt to survey them at length with their own features.In short, not only does De Toqueville consider Americans exceptional when compared to non-democratic regimes, he considered us unique among democratic ones.
It is possible to conceive a people not subdivided into any castes or scale of ranks, among whom the law, recognizing no privileges, should divide inherited property into equal shares, but which at the same time should be without knowledge and without freedom. Nor is this an empty hypothesis: a despot may find that it is his interest to render his subjects equal and to leave them ignorant, in order more easily to keep them slaves. Not only would a democratic people of this kind show neither aptitude nor taste for science, literature, or art, but it would probably never arrive at the possession of them. The law of descent would of itself provide for the destruction of large fortunes at each succeeding generation, and no new fortunes would be acquired. The poor man, without either knowledge or freedom, would not so much as conceive the idea of raising himself to wealth; and the rich man would allow himself to be degraded to poverty, without a notion of self-defense. Between these two members of the community complete and invincible equality would soon be established. No one would then have time or taste to devote himself to the pursuits or pleasures of the intellect, but all men would remain paralyzed in a state of common ignorance and equal servitude.
When I conceive a democratic society of this kind, I fancy myself in one of those low, close, and gloomy abodes where the light which breaks in from without soon faints and fades away. A sudden heaviness overpowers me, and I grope through the surrounding darkness to find an opening that will restore me to the air and the light of day. But all this is not applicable to men already enlightened who retain their freedom after having abolished those peculiar and hereditary rights which perpetuated the tenure of property in the hands of certain individuals or certain classes.
When men living in a democratic state of society are enlightened, they readily discover that they are not confined and fixed by any limits which force them to accept their present fortune. They all, therefore, conceive the idea of increasing it. If they are free, they all attempt it, but all do not succeed in the same manner. The legislature, it is true, no longer grants privileges, but nature grants them. As natural inequality is very great, fortunes become unequal as soon as every man exerts all his faculties to get rich.
The law of descent prevents the establishment of wealthy families, but it does not prevent the existence of wealthy individuals. It constantly brings back the members of the community to a common level, from which they as constantly escape; and the inequality of fortunes augments in proportion as their knowledge is diffused and their liberty increased.
A sect which arose in our time and was celebrated for its talents and its extravagance proposed to concentrate all property in the hands of a central power, whose function it should afterwards be to parcel it out to individuals according to their merits. This would have been a method of escaping from that complete and eternal equality which seems to threaten democratic society. But it would be a simpler and less dangerous remedy to grant no privilege to any, giving to all equal cultivation and equal independence and leaving everyone to determine his own position. Natural inequality will soon make way for itself, and wealth will spontaneously pass into the hands of the most capable.
Free and democratic communities, then, will always contain a multitude of people enjoying opulence or a competency. The wealthy will not be so closely linked to one another as the members of the former aristocratic class of society; their inclinations will be different, and they will scarcely ever enjoy leisure as secure or complete; but they will be far more numerous than those who belonged to that class of society could ever be. These persons will not be strictly confined to the cares of practical life, and they will still be able, though in different degrees, to indulge in the pursuits and pleasures of the intellect. In those pleasures they will indulge, for if it is true that the human mind leans on one side to the limited, the material, and the useful, it naturally rises on the other to the infinite, the spiritual, and the beautiful. Physical wants confine it to the earth, but as soon as the tie is loosened, it will rise of itself.
Not only will the number of those who can take an interest in the productions of mind be greater, but the taste for intellectual enjoyment will descend step by step even to those who in aristocratic societies seem to have neither time nor ability to indulge in them. When hereditary wealth, the privileges of rank, and the prerogatives of birth have ceased to be and when every man derives his strength from himself alone, it becomes evident that the chief cause of disparity between the fortunes of men is the mind. Whatever tends to invigorate, to extend, or to adorn the mind rises instantly to a high value. The utility of knowledge becomes singularly conspicuous even to the eyes of the multitude; those who have no taste for its charms set store upon its results and make some efforts to acquire it.
In free and enlightened democratic times there is nothing to separate men from one another or to retain them in their place; they rise or sink with extreme rapidity. All classes mingle together because they live so close together. They communicate and intermingle every day; they imitate and emulate one another. This suggests to the people many ideas, notions, and desires that they would never have entertained if the distinctions of rank had been fixed and society at rest. In such nations the servant never considers himself as an entire stranger to the pleasures and toils of his master, nor the poor man to those of the rich; the farmer tries to resemble the townsman, and the provinces to take after the metropolis. No one easily allows himself to be reduced to the mere material cares of life; and the humblest artisan casts at times an eager and a furtive glance into the higher regions of the intellect. People do not read with the same notions or in the same manner as they do in aristocratic communities, but the circle of readers is unceasingly expanded, till it includes all the people.
As soon as the multitude begins to take an interest in the labors of the mind, it finds out that to excel in some of them is a powerful means of acquiring fame, power, or wealth. The restless ambition that equality begets instantly takes this direction, as it does all others. The number of those who cultivate science, letters, and the arts, becomes immense. The intellectual world starts into prodigious activity; everyone endeavors to open for himself a path there and to draw the eyes of the public after him. Something analogous occurs to what happens in society in the United States politically considered. What is done is often imperfect, but the attempts are innumerable; and although the results of individual effort are commonly very small, the total amount is always very large.
It is therefore not true to assert that men living in democratic times are naturally indifferent to science, literature, and the arts; only it must be acknowledged that they cultivate them after their own fashion and bring to the task their own peculiar qualifications and deficiencies.