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Two previous articles by N. Bobbio ('Is There a Marxist Theory of the State?' & 'Are There Alternatives to Representative Democracy?' Telos, 1978, 35, spring, 5-30) have aroused extensive debate focused primarily on whether there are alternatives to representative democracy. The relation of socialism to democracy has been a central problem of the left for many years, & has lately become a political problem, the heirs of social democracy showing little trace of socialism & the heirs of Leninism equally little trace of democracy. What is now needed is a definition of democracy in which decisions of interest to a collectivity are made by all members. This leads to need for specific procedures for realizing the collectivity's will. It should not be taken for granted that democracy is better than autocracy; three main grounds, however, can be offered for its preference-it gives liberty to the individual as an ethical being, it offers correction for the abuse of power, & it relies on the judgment of those whose interests are most affected. These arguments all become even stronger in a socialist society. It is not clear, however, that a socialist society can be democratic; one should be cautious, given the tendency of both capitalist & socialist societies to have economic decisions made autocratically. W. H. Stoddard.

A common error is to look for the source of all evil in a new, secular Fall of man caused by some intellectual innovation; the decisive role of intellect in action is over-valued. A form of this theory is the 'totalitarian democracy' found in the writings of J. L. Talmon, & its danger lies in its possible reinforcement of the Western tendency to idolize its present & transient relations & institutions. This is equally in error with the Communist contempt for the present. Society is patient, not agent, to Talmon & this is the intellectualist error; more intellectual traditions are at work than Talmon allows, & we owe a greater debt to reformers & utopians than he admits. Though we must be aware of 'terrible simplifiers', we must also beware of simplifications by our interpreters. We should resume the habit of pol'al thought, balancing possible errors against the fate that befalls those who refuse to think. IPSA.