"Governments should order the interests of consumers who are subject to their laws, in such a way as to be favourable1 to national industry.
"They should bring distant consumers under subjection to their laws, for the purpose of ordering their interests in a way favourable to national industry."
The first of these formulas gets the name of protection; the second we call debouches, or the creating of markets, or vents2, for our produce.
"A nation is impoverished4 when it imports; enriched when it exports."
For if every purchase from a foreign country is a tribute paid and a national loss, it follows, of course, that it is right to restrain, and even prohibit, importations.
And if every sale to a foreign country is a tribute received, and a national profit, it is quite right and natural to create markets for our products even by force.
The system of protection and the colonial system are, then, only two aspects of one and the same theory. To hinder our fellow-citizens from buying from foreigners, and to force foreigners to buy from our fellow-citizens, are only two consequences of one and the same principle.
Now, it is impossible not to admit that this doctrine5, if true, makes general utility to repose6 on monopoly or internal spoliation, and on conquest or external spoliation.
I enter a cottage on the French side of the Pyrenees.
The father of the family has received but slender wages. His half-naked children shiver in the icy north wind; the fire is extinguished, and there is nothing on the table. There are wool, firewood, and corn on the other side of the mountain; but these good things are forbidden to the poor day-labourer, for the other side of the mountain is not in France. Foreign firewood is not allowed to warm the cottage hearth7; and the shepherd's children can never know the taste of Biscayan corn,* and the wool of Navarre can never warm their benumbed limbs. General utility has so ordered it. Be it so; but let us agree that all this is in direct opposition8 to the first principles of justice. To dispose legislatively9 of the interests of consumers, and postpone10 them to the supposed interests of national industry, is to encroach upon their liberty—it is to prohibit an act; namely, the act of exchange, which has in it nothing contrary to good morals; in a word, it is to do them an act of injustice11.
* The French word employed is meture, probably a Spanish
word Gallicized—mest?ra, meslin, mixed corn, as wheat and
rye.—-Translator.
And yet this is necessary, we are told, unless we wish to see national labour at a standstill, and public prosperity sustain a fatal shock.
Writers of the protectionist school, then, have arrived at the melancholy12 conclusion that there is a radical13 incompatibility14 between Justice and Utility.
On the other hand, if it be the interest of each nation to sell, and not to buy, the natural state of their relations must consist in a violent action and reaction, for each will seek to impose its products on all, and all will endeavour to repel15 the products of each.
A sale, in fact, implies a purchase, and since, according to this doctrine, to sell is beneficial, and to buy is the reverse, every international transaction would imply the amelioration of one people, and the deterioration16 of another.
But if men are, on the one hand, irresistibly17 impelled18 towards what is for their profit, and if, on the other, they resist instinctively19 what is hurtful, we are forced to conclude that each nation carries in its bosom20 a natural force of expansion, and a not less natural force of resistance, which forces are equally injurious to all other nations; or, in other words, that antagonism21 and war are the natural state of human society.
Thus the theory we are discussing may be summed up in these two axioms:
Utility is incompatible22 with Justice at home.
Utility is incompatible with Peace abroad.
Now, what astonishes and confounds me is, that a publicist, a statesman, who sincerely holds an economical doctrine which runs so violently counter to other principles which are incontestable, should be able to enjoy one moment of calm or peace of mind.
For my own part, it seems to me, that if I had entered the precincts of the science by the same gate, if I had failed to perceive clearly that Liberty, Utility, Justice, Peace, are things not only compatible, but strictly23 allied24 with each other, and, so to speak, identical, I should have endeavoured to forget what I had learned, and I should have asked:
"How God could have willed that men should attain25 prosperity only through Injustice and War? How He could have willed that they should be unable to avoid Injustice and War except by renouncing26 the possibility of attaining27 prosperity?
"Dare I adopt, as the basis of the legislation of a great nation, a science which thus misleads me by false lights, which has conducted me to this horrible blasphemy28, and landed me in so dreadful an alternative? And when a long train of illustrious philosophers have been conducted by this science, to which they have devoted29 their lives, to more consoling results—when they affirm that Liberty and Utility are perfectly30 reconcilable with Justice and Peace—that all these great principles run in infinitely31 extended parallels, and will do so to all eternity32, without running counter to each other,—I would ask, Have they not in their favour that presumption33 which results from all that we know of the goodness and wisdom of God, as manifested in the sublime34 harmony of the material creation? In the face of such a presumption, and of so many reliable authorities, ought I to believe lightly that God has been pleased to implant35 antagonism and dissonance in the laws of the moral world? No; before I should venture to conclude that the principles of social order run counter to and neutralize36 each other, and are in eternal and irreconcilable37 opposition—before I should venture to impose on my fellow-citizens a system so impious as that to which my reasonings would appear to lead,—I should set myself to reexamine the whole chain of these reasonings, and assure myself that at this stage of the journey I had not missed my way." But if, after a candid38 and searching examination, twenty times repeated, I arrived always at this frightful39 conclusion, that we must choose between the Bight and the Good, discouraged, I should reject the science, and bury myself in voluntary ignorance; above all, I should decline all participation40 in public affairs, leaving to men of another temper and constitution the burden and responsibility of a choice so painful.
点击收听单词发音
1 favourable | |
adj.赞成的,称赞的,有利的,良好的,顺利的 | |
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2 vents | |
(气体、液体等进出的)孔、口( vent的名词复数 ); (鸟、鱼、爬行动物或小哺乳动物的)肛门; 大衣等的)衩口; 开衩 | |
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3 datum | |
n.资料;数据;已知数 | |
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4 impoverished | |
adj.穷困的,无力的,用尽了的v.使(某人)贫穷( impoverish的过去式和过去分词 );使(某物)贫瘠或恶化 | |
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5 doctrine | |
n.教义;主义;学说 | |
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6 repose | |
v.(使)休息;n.安息 | |
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7 hearth | |
n.壁炉炉床,壁炉地面 | |
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8 opposition | |
n.反对,敌对 | |
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9 legislatively | |
adv.立法地 | |
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10 postpone | |
v.延期,推迟 | |
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11 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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12 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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13 radical | |
n.激进份子,原子团,根号;adj.根本的,激进的,彻底的 | |
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14 incompatibility | |
n.不兼容 | |
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15 repel | |
v.击退,抵制,拒绝,排斥 | |
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16 deterioration | |
n.退化;恶化;变坏 | |
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17 irresistibly | |
adv.无法抵抗地,不能自持地;极为诱惑人地 | |
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18 impelled | |
v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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19 instinctively | |
adv.本能地 | |
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20 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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21 antagonism | |
n.对抗,敌对,对立 | |
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22 incompatible | |
adj.不相容的,不协调的,不相配的 | |
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23 strictly | |
adv.严厉地,严格地;严密地 | |
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24 allied | |
adj.协约国的;同盟国的 | |
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25 attain | |
vt.达到,获得,完成 | |
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26 renouncing | |
v.声明放弃( renounce的现在分词 );宣布放弃;宣布与…决裂;宣布摒弃 | |
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27 attaining | |
(通常经过努力)实现( attain的现在分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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28 blasphemy | |
n.亵渎,渎神 | |
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29 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
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30 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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31 infinitely | |
adv.无限地,无穷地 | |
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32 eternity | |
n.不朽,来世;永恒,无穷 | |
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33 presumption | |
n.推测,可能性,冒昧,放肆,[法律]推定 | |
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34 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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35 implant | |
vt.注入,植入,灌输 | |
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36 neutralize | |
v.使失效、抵消,使中和 | |
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37 irreconcilable | |
adj.(指人)难和解的,势不两立的 | |
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38 candid | |
adj.公正的,正直的;坦率的 | |
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39 frightful | |
adj.可怕的;讨厌的 | |
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40 participation | |
n.参与,参加,分享 | |
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