Direct democracy is undoubtedly one of the most efficient, reliable and transparent methods to determine the will of the people.

It is time to push beyond the oppositional character of the direct action movement by infusing it with a reconstructive vision. That means beginning, right now, to translate movement structures into institutions that embody the good society; in short, cultivating direct democracy in the places we call home. This will involve the harder work of reinvigorating or initiating civic gatherings, town meetings, neighborhood assemblies, community mediation boards, any and all forums where we can come together to decide our lives, even if only in extralegal institutions at first. Then, too, it will mean reclaiming globalization, not as a new phase of capitalism, but as its replacement by confederated, directly democratic communities coordinated for mutual benefit. It is time to move from protest to politics, from shutting down streets to opening up public space, from demanding scraps from those few in power to holding power firmly in all our hands. Ultimately, this means moving beyond the question of "Whose Streets?" We should ask instead "Whose Cities?" Then, and only then, will we be able to remake them as our own.

The ideal of direct democracy, including the power of legislative initiative of citizens and control of issues through genuine consultation and referenda has been partially achieved only in few countries.

Change from below, the formulation of demands from the populace to end unacceptable injustice, supported by direct action, has played a far larger part in shaping British democracy than most constitutional lawyers, political commentators, historians or statesmen have ever cared to admit. Direct action in a democratic society is fundamentally an educational exercise.

Democracy must be lived and practiced every day. It entails much more than periodic voting, which in many cases is only pro forma, in the absence of public influence on the choice of candidates and scarce possibility of policy change.

Direct democracy, on the other hand, is completely at odds with both the state and capitalism. For as "rule of the people" (the etymological root of democracy), democracy's underlying logic is essentially the unceasing movement of freedom making. And freedom, as we have seen, must be jettisoned in even the best of representative systems. Not coincidentally, direct democracy's opponents have generally been those in power. Whenever the people spoke—as in the majority of those who were disenfranchised, disempowered, or even starved—it usually took a revolution to work through a "dialogue" about democracy's value. As a direct form of governance, therefore, democracy can be nothing but a threat to those small groups who wish to rule over others: whether they be monarchs, aristocrats, dictators, or even federal administrations as in the United States.

Probably a form of radical democracy will be the next step humanity is ready to take. How will we know when this step is being produced? We need signs. One strong sign will be when the administration of meaning ceases to lie in the hands of elites, especially of political elites. Representative democracy represents what is reactionary about our times. But direct democracy will not come about through any brusque revolution, led by individuals, since it is, by definition, a cultural process where the majority begins to claim and share social power. When this occurs, the parliaments of the world will be what the royals of England are today: an onerous adornment from the past, an illusion of continuity.

Direct, participatory and responsive democracy has been shown to be conducive to achieving a more just world order. Only such an approach will allow progressing from predator societies to human rights oriented societies.

Democracy doesn't happen by accident. We have to defend it, fight for it, strengthen it, renew it.

It is no easy matter to make democracy live and to live by democracy for a country grappling with the tremendous difficulties and handicaps of being at the stage of development. The temptation may often be aroused, in the face of such difficulties, to look for deceptive short cuts that unwittingly may cause the society to drift away from the course of democracy – a course that requires patience, perseverance and tolerance.

What gets forgotten in relation to direct action mobilizations is the promise implicit in their own structure: that power not only needs to be contested; it must also be constituted anew in liberatory and egalitarian forms. This entails taking directly democratic processes seriously—not simply as a tactic to organize protests but as the very way we organize society, specifically the political realm.

People learn to do by doing. We haven't a military body in a strike, a body to which you can say "Do this" and "Do that" and "Do the other thing" and they obey unfailingly. Democracy means mistakes, lots of them, mistake after mistake. But it also means experience and that there will be no repetition of those mistakes.

It is a testing time for democracy...Democracy, democratic government, calls for harder work, for higher education, for further vision than any form of government known in this world. It has not lasted long yet in the West, and it is only by those like ourselves who believe in it making it a success that we can hope to see it permanent and yielding those fruits which it ought to yield. The assertion of people's rights has never yet provided that people with bread. The performance of their duties, and that alone, can lead to the successful issue of those experiments in government which we have carried further than any other people in this world. Democracy can rise to great heights; it can also sink to great depths. It is for us so to conduct ourselves, and so to educate our own people, that we may achieve the heights and avoid the depths.

The ideals of democracy of to-morrow will apply the principles of democracy of to-day, and to-morrow there is bound to come the true representative democracy wherein every member of society has his and her part.