2. But statesmen, on the other hand, are suspected of plotting against mankind, rather than consulting their interests, and are esteemed more crafty13 than learned. No doubt nature has taught them, that vices will exist, while men do. And so, while they study to anticipate human wickedness, and that by arts, which experience and long practice have taught, and which men generally use under the guidance more of fear than of reason, they are thought to be enemies of religion, especially by divines, who believe that supreme14 authorities should handle public affairs in accordance with the same rules of piety15, as bind16 a private individual. Yet there can be no doubt, that statesmen have written about politics far more happily than philosophers. For, as they had experience for their mistress, they taught nothing that was inconsistent with practice.
3. And, certainly, I am fully17 persuaded that experience has revealed all conceivable sorts of commonwealth18, which are consistent with men's living in unity19, and likewise the means by which the multitude may be guided or kept within fixed20 bounds. So that I do not believe that we can by meditation21 discover in this matter anything not yet tried and ascertained22, which shall be consistent with experience or practice. For men are so situated23, that they cannot live without some general law. But general laws and public affairs are ordained24 and managed by men of the utmost acuteness, or, if you like, of great cunning or craft. And so it is hardly credible25, that we should be able to conceive of anything serviceable to a general society, that occasion or chance has not offered, or that men, intent upon their common affairs, and seeking their own safety, have not seen for themselves.
4. Therefore, on applying my mind to politics, I have resolved to demonstrate by a certain and undoubted course of argument, or to deduce from the very condition of human nature, not what is new and unheard of, but only such things as agree best with practice. And that I might investigate the subject-matter of this science with the same freedom of spirit as we generally use in mathematics, I have laboured carefully, not to mock, lament26, or execrate, but to understand human actions; and to this end I have looked upon passions, such as love, hatred27, anger, envy, ambition, pity, and the other perturbations of the mind, not in the light of vices of human nature, but as properties, just as pertinent28 to it, as are heat, cold, storm, thunder, and the like to the nature of the atmosphere, which phenomena29, though inconvenient30, are yet necessary, and have fixed causes, by means of which we endeavour to understand their nature, and the mind has just as much pleasure in viewing them aright, as in knowing such things as flatter the senses.
5. For this is certain, and we have proved its truth in our Ethics, 1 that men are of necessity liable to passions, and so constituted as to pity those who are ill, and envy those who are well off; and to be prone31 to vengeance32 more than to mercy: and moreover, that every individual wishes the rest to live after his own mind, and to approve what he approves, and reject what he rejects. And so it comes to pass, that, as all are equally eager to be first, they fall to strife33, and do their utmost mutually to oppress one another; and he who comes out conqueror34 is more proud of the harm he has done to the other, than of the good he has done to himself. And although all are persuaded, that religion, on the contrary, teaches every man to love his neighbour as himself, that is to defend another's right just as much as his own, yet we showed that this persuasion35 has too little power over the passions. It avails, indeed, in the hour of death, when disease has subdued36 the very passions, and man lies inert37, or in temples, where men hold no traffic, but least of all, where it is most needed, in the law-court or the palace. We showed too, that reason can, indeed, do much to restrain and moderate the passions, but we saw at the same time, that the road, which reason herself points out, is very steep; 2 so that such as persuade themselves, that the multitude or men distracted by politics can ever be induced to live according to the bare dictate38 of reason, must be dreaming of the poetic39 golden age, or of a stage-play.
6. A dominion40 then, whose well-being41 depends on any man's good faith, and whose affairs cannot be properly administered, unless those who are engaged in them will act honestly, will be very unstable42. On the contrary, to insure its permanence, its public affairs should be so ordered, that those who administer them, whether guided by reason or passion, cannot be led to act treacherously43 or basely. Nor does it matter to the security of a dominion, in what spirit men are led to rightly administer its affairs. For liberality of spirit, or courage, is a private virtue44; but the virtue of a state is its security.
7. Lastly, inasmuch as all men, whether barbarous or civilized45, everywhere frame customs, and form some kind of civil state, we must not, therefore, look to proofs of reason for the causes and natural bases of dominion, but derive46 them from the general nature or position of mankind, as I mean to do in the next chapter.
点击收听单词发音
1 harass | |
vt.使烦恼,折磨,骚扰 | |
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2 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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3 deride | |
v.嘲弄,愚弄 | |
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4 execrate | |
v.憎恶;厌恶;诅咒 | |
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5 pious | |
adj.虔诚的;道貌岸然的 | |
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6 pinnacle | |
n.尖塔,尖顶,山峰;(喻)顶峰 | |
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7 bestow | |
v.把…赠与,把…授予;花费 | |
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8 ethics | |
n.伦理学;伦理观,道德标准 | |
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9 satire | |
n.讽刺,讽刺文学,讽刺作品 | |
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10 chimera | |
n.神话怪物;梦幻 | |
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11 variance | |
n.矛盾,不同 | |
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12 esteemed | |
adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 );敬重;认为;以为 | |
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13 crafty | |
adj.狡猾的,诡诈的 | |
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14 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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15 piety | |
n.虔诚,虔敬 | |
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16 bind | |
vt.捆,包扎;装订;约束;使凝固;vi.变硬 | |
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17 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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18 commonwealth | |
n.共和国,联邦,共同体 | |
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19 unity | |
n.团结,联合,统一;和睦,协调 | |
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20 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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21 meditation | |
n.熟虑,(尤指宗教的)默想,沉思,(pl.)冥想录 | |
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22 ascertained | |
v.弄清,确定,查明( ascertain的过去式和过去分词 ) | |
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23 situated | |
adj.坐落在...的,处于某种境地的 | |
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24 ordained | |
v.任命(某人)为牧师( ordain的过去式和过去分词 );授予(某人)圣职;(上帝、法律等)命令;判定 | |
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25 credible | |
adj.可信任的,可靠的 | |
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26 lament | |
n.悲叹,悔恨,恸哭;v.哀悼,悔恨,悲叹 | |
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27 hatred | |
n.憎恶,憎恨,仇恨 | |
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28 pertinent | |
adj.恰当的;贴切的;中肯的;有关的;相干的 | |
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29 phenomena | |
n.现象 | |
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30 inconvenient | |
adj.不方便的,令人感到麻烦的 | |
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31 prone | |
adj.(to)易于…的,很可能…的;俯卧的 | |
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32 vengeance | |
n.报复,报仇,复仇 | |
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33 strife | |
n.争吵,冲突,倾轧,竞争 | |
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34 conqueror | |
n.征服者,胜利者 | |
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35 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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36 subdued | |
adj. 屈服的,柔和的,减弱的 动词subdue的过去式和过去分词 | |
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37 inert | |
adj.无活动能力的,惰性的;迟钝的 | |
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38 dictate | |
v.口授;(使)听写;指令,指示,命令 | |
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39 poetic | |
adj.富有诗意的,有诗人气质的,善于抒情的 | |
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40 dominion | |
n.统治,管辖,支配权;领土,版图 | |
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41 well-being | |
n.安康,安乐,幸福 | |
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42 unstable | |
adj.不稳定的,易变的 | |
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43 treacherously | |
背信弃义地; 背叛地; 靠不住地; 危险地 | |
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44 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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45 civilized | |
a.有教养的,文雅的 | |
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46 derive | |
v.取得;导出;引申;来自;源自;出自 | |
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