But Social economy is not confined within this narrow circle. Fourierism, Saint Simonism, Commonism, agrarianism, anti-rentism, mysticism, sentimentalism, false philanthropy, affected4 aspirations5 for a chimerical6 equality and fraternity; questions relative to luxury, wages, machinery7; to the pretended tyranny of capital; to colonies, outlets8, population; to emigration, association, imposts, and loans, have encumbered9 the field of Science with a crowd of parasitical10 arguments,—Sophisms, whose rank growth calls for the spade and the weeding-hoe.
I am perfectly11 sensible of the defect of my plan, or rather absence of plan. By attacking as I do, one by one, so many incoherent Sophisms, which clash, and then again often mingle12 with each other, I am conscious that I condemn13 myself to a disorderly and capricious struggle, and am exposed to perpetual repetitions.
I should certainly much prefer to state simply how things are, without troubling myself to contemplate14 the thousand aspects under which ignorance supposes them to be.... To lay down at once the laws under which society prospers15 or perishes, would be virtually to destroy at once all Sophisms. When Laplace described what, up to his time, was known of the movements of celestial16 bodies, he dissipated, without even naming them, all the astrological reveries of the Egyptians, Greeks, and Hindoos, much more certainly than he could have done by attempting to refute them directly, through innumerable volumes. Truth is one, and the work which expounds17 it is an imposing19 and durable20 edifice21. Error is multiple, and of ephemereal nature. The work which combats it, cannot bear in itself a principle of greatness or of durability23.
But if power, and perhaps opportunity, have been wanting to me, to enable me to proceed in the manner of Laplace and of Say, I still cannot but believe that the mode adopted by me has also its modest usefulness. It appears to me likewise to be well suited to the wants of the age, and to the broken moments which it is now the habit to snatch for study.
A treatise24 has without doubt an incontestable superiority. But it requires to be read, meditated25, and understood. It addresses itself to the select few. Its mission is first to fix attention, and then to enlarge the circle of acquired knowledge.
A work which undertakes the refutation of vulgar prejudices, cannot have so high an aim. It aspires26 only to clear the way for the steps of Truth; to prepare the minds of men to receive her; to rectify27 public opinion, and to snatch from unworthy hands dangerous weapons which they misuse28.
It is above all, in social economy, that this hand-to-hand struggle, this ever-reviving combat with popular errors, has a true practical utility.
Sciences might be arranged in two categories. Those of the first class whose application belongs only to particular professions, can be understood only by the learned; but the most ignorant may profit by their fruits. We may enjoy the comforts of a watch; we may be transported by locomotives or steamboats, although knowing nothing of mechanism29 and astronomy. We walk according to the laws of equilibrium30, while entirely31 ignorant of them.
But there are sciences whose influence upon the public is proportioned only to the information of that public itself, and whose efficacy consists not in the accumulated knowledge of some few learned heads, but in that which has diffused32 itself into the reason of man in the aggregate33. Such are morals, hygiene34, social economy, and (in countries where men belong to themselves) political economy. Of these sciences Bentham might above all have said: "It is better to circulate, than to advance them." What does it profit us that a great man, even a God, should promulgate35 moral laws, if the minds of men, steeped in error, will constantly mistake vice36 for virtue37, and virtue for vice? What does it benefit us that Smith, Say, and, according to Mr. de St. Chamans, political economists38 of every school, should have proclaimed the superiority in all commercial transactions, of liberty above restraint, if those who make laws, and for whom laws are made, are convinced of the contrary?
These sciences, which have very properly been named social, are again peculiar39 in this, that they, being of common application, no one will confess himself ignorant of them. If the object be to determine a question in chemistry or geometry, nobody pretends to have an innate40 knowledge of the science, or is ashamed to consult Mr. Thénard, or to seek information from the pages of Legendre or Bezout. But in the social sciences authorities are rarely acknowledged. As each individual daily acts upon his own notions whether right or wrong, of morals, hygiene, and economy; of politics, whether reasonable or absurd, each one thinks he has a right to prose, comment, decide, and dictate41 in these matters. Are you sick? There is not a good old woman in the country who is not ready to tell you the cause and the remedy of your sufferings. "It is from humors in the blood," says she, "you must be purged42." But what are these humors, or are there any humors at all? On this subject she troubles herself but little. This good old woman comes into my mind, whenever I hear an attempt made to account for all the maladies of the social body, by some trivial form of words. It is superabundance of produce, tyranny of capital, industrial plethora43, or other such nonsense, of which, it would be fortunate if we could say: Verba et voces pr?tereaque nihil, for these are errors from which fatal consequences follow.
From what precedes, the two following results may be deduced: 1st. That the social sciences, more than others, necessarily abound44 in Sophisms, because in their application, each individual consults only his own judgment45 and his own instincts. 2d. That in these sciences Sophisms are especially injurious, because they mislead opinion on a subject in which opinion is power—is law.
Two kinds of books then are necessary in these sciences, those which teach, and those which circulate; those which expound18 the truth, and those which combat error.
I believe that the inherent defect of this little work, repetition, is what is likely to be the cause of its principal utility. Among the Sophisms which it has discussed, each has undoubtedly46 its own formula and tendency, but all have a common root; and this is, the forgetfulness of the interests of men, considered as consumers. By showing that a thousand mistaken roads all lead to this great generative Sophism1, I may perhaps teach the public to recognize, to know, and to mistrust it, under all circumstances.
After all, I am less at forcing convictions, than at waking doubts.
I have no hope that the reader as he lays down my book will exclaim, I know. My aspirations will be fully47 satisfied, if he can but sincerely say, I doubt.
"I doubt, for I begin to fear that there may be something illusory in the supposed blessings48 of scarcity49." (Sophism I.)
"I am not so certain of the beneficial effect of obstacles." (Sophism II.)
"Effort without result, no longer appears to me so desirable as result without effort." (Sophism III.)
"I understand that the more an article has been labored50 upon, the more is its value. But in trade, do two equal values cease to be equal, because one comes from the plough, and the other from the workshop?" (Sophism XXI.)
"I confess that I begin to think it singular that mankind should be the better of hindrances52 and obstacles, or should grow rich upon taxes; and truly I would be relieved from some anxiety, would be really happy to see the proof of the fact, as stated by the author of "the Sophisms," that there is no incompatibility53 between prosperity and justice, between peace and liberty, between the extension of labor51 and the advance of intelligence." (Sophisms XIV and XX.)
"Without, then, giving up entirely to arguments, which I am yet in doubt whether to look upon as fairly reasoned, or as paradoxical, I will at least seek enlightenment from the masters of the science."
When might ceases to be right, and the government of mere22 strength is dethroned, Sophistry transfers the empire to cunning and subtilty. It would be difficult to determine which of the two tyrannies is most injurious to mankind.
Men have an immoderate love for pleasure, influence, consideration, power—in a word, for riches; and they are, by an almost unconquerable inclination57, pushed to procure58 these, at the expense of others.
But these others, who form the public, have a no less strong inclination to keep what they have acquired; and this they will do, if they have the strength and the knowledge to effect it.
Spoliation, which plays so important a part in the affairs of this world, has then two agents; Force and Cunning. She has also two checks; Courage and Knowledge.
Force applied59 to spoliation, furnishes the great material for the annals of men. To retrace60 its history would be to present almost the entire history of every nation: Assyrians, Babylonians, Medes, Persians, Greeks, Romans, Goths, Franks, Huns, Turks, Arabs, Tartars, without counting the more recent expeditions of the English in India, the French in Africa, the Russians in Asia, etc., etc.
But among civilized61 nations surely the producers of riches are now become sufficiently numerous and strong to defend themselves.
Does this mean that they are no longer robbed? They are as much so as ever, and moreover they rob one another.
The only difference is that Spoliation has changed her agent. She acts no longer by Force, but by Cunning.
To rob the public, it is necessary to deceive them. To deceive them, it is necessary to persuade them that they are robbed for their own advantage, and to induce them to accept in exchange for their property, imaginary services, and often worse. Hence spring Sophisms in all their varieties. Then, since Force is held in check, Sophistry is no longer only an evil; it is the genius of evil, and requires a check in its turn. This check must be the enlightenment of the public, which must be rendered more subtle than the subtle, as it is already stronger than the strong.
Good Public! I now dedicate to you this first essay; though it must be confessed that the Preface is strangely transposed, and the Dedication62 a little tardy63.
点击
收听单词发音
收听单词发音 |
1
sophism
|
|
| n.诡辩 | |
参考例句： |
|
|
|
|
2
remarkable
|
|
| adj.显著的，异常的，非凡的，值得注意的 | |
参考例句： |
|
|
|
|
3
exhaustion
|
|
| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
参考例句： |
|
|
|
|
4
affected
|
|
| adj.不自然的，假装的 | |
参考例句： |
|
|
|
|
5
aspirations
|
|
| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
参考例句： |
|
|
|
|
6
chimerical
|
|
| adj.荒诞不经的，梦幻的 | |
参考例句： |
|
|
|
|
7
machinery
|
|
| n.(总称)机械，机器；机构 | |
参考例句： |
|
|
|
|
8
outlets
|
|
| n.出口( outlet的名词复数 )；经销店；插座；廉价经销店 | |
参考例句： |
|
|
|
|
9
encumbered
|
|
| v.妨碍，阻碍，拖累( encumber的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
10
parasitical
|
|
| adj. 寄生的(符加的) | |
参考例句： |
|
|
|
|
11
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
12
mingle
|
|
| vt.使混合，使相混；vi.混合起来；相交往 | |
参考例句： |
|
|
|
|
13
condemn
|
|
| vt.谴责，指责；宣判(罪犯)，判刑 | |
参考例句： |
|
|
|
|
14
contemplate
|
|
| vt.盘算，计议；周密考虑；注视，凝视 | |
参考例句： |
|
|
|
|
15
prospers
|
|
| v.成功，兴旺( prosper的第三人称单数 ) | |
参考例句： |
|
|
|
|
16
celestial
|
|
| adj.天体的；天上的 | |
参考例句： |
|
|
|
|
17
expounds
|
|
| 论述，详细讲解( expound的第三人称单数 ) | |
参考例句： |
|
|
|
|
18
expound
|
|
| v.详述；解释；阐述 | |
参考例句： |
|
|
|
|
19
imposing
|
|
| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
参考例句： |
|
|
|
|
20
durable
|
|
| adj.持久的，耐久的 | |
参考例句： |
|
|
|
|
21
edifice
|
|
| n.宏伟的建筑物(如宫殿，教室) | |
参考例句： |
|
|
|
|
22
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
23
durability
|
|
| n.经久性，耐用性 | |
参考例句： |
|
|
|
|
24
treatise
|
|
| n.专著；(专题)论文 | |
参考例句： |
|
|
|
|
25
meditated
|
|
| 深思，沉思，冥想( meditate的过去式和过去分词 )； 内心策划，考虑 | |
参考例句： |
|
|
|
|
26
aspires
|
|
| v.渴望，追求( aspire的第三人称单数 ) | |
参考例句： |
|
|
|
|
27
rectify
|
|
| v.订正，矫正，改正 | |
参考例句： |
|
|
|
|
28
misuse
|
|
| n.误用，滥用；vt.误用，滥用 | |
参考例句： |
|
|
|
|
29
mechanism
|
|
| n.机械装置；机构，结构 | |
参考例句： |
|
|
|
|
30
equilibrium
|
|
| n.平衡，均衡，相称，均势，平静 | |
参考例句： |
|
|
|
|
31
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
32
diffused
|
|
| 散布的，普及的，扩散的 | |
参考例句： |
|
|
|
|
33
aggregate
|
|
| adj.总计的，集合的；n.总数；v.合计；集合 | |
参考例句： |
|
|
|
|
34
hygiene
|
|
| n.健康法，卫生学 （a.hygienic） | |
参考例句： |
|
|
|
|
35
promulgate
|
|
| v.宣布；传播；颁布（法令、新法律等） | |
参考例句： |
|
|
|
|
36
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
37
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
38
economists
|
|
| n.经济学家，经济专家( economist的名词复数 ) | |
参考例句： |
|
|
|
|
39
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
40
innate
|
|
| adj.天生的，固有的，天赋的 | |
参考例句： |
|
|
|
|
41
dictate
|
|
| v.口授；(使)听写；指令，指示，命令 | |
参考例句： |
|
|
|
|
42
purged
|
|
| 清除（政敌等）( purge的过去式和过去分词 )； 涤除（罪恶等）； 净化（心灵、风气等）； 消除（错事等）的不良影响 | |
参考例句： |
|
|
|
|
43
plethora
|
|
| n.过量，过剩 | |
参考例句： |
|
|
|
|
44
abound
|
|
| vi.大量存在；(in，with)充满，富于 | |
参考例句： |
|
|
|
|
45
judgment
|
|
| n.审判；判断力，识别力，看法，意见 | |
参考例句： |
|
|
|
|
46
undoubtedly
|
|
| adv.确实地，无疑地 | |
参考例句： |
|
|
|
|
47
fully
|
|
| adv.完全地，全部地，彻底地；充分地 | |
参考例句： |
|
|
|
|
48
blessings
|
|
| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
参考例句： |
|
|
|
|
49
scarcity
|
|
| n.缺乏，不足，萧条 | |
参考例句： |
|
|
|
|
50
labored
|
|
| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
参考例句： |
|
|
|
|
51
labor
|
|
| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
参考例句： |
|
|
|
|
52
hindrances
|
|
| 阻碍者( hindrance的名词复数 )； 障碍物； 受到妨碍的状态 | |
参考例句： |
|
|
|
|
53
incompatibility
|
|
| n.不兼容 | |
参考例句： |
|
|
|
|
54
sketch
|
|
| n.草图；梗概；素描；v.素描；概述 | |
参考例句： |
|
|
|
|
55
sufficiently
|
|
| adv.足够地，充分地 | |
参考例句： |
|
|
|
|
56
sophistry
|
|
| n.诡辩 | |
参考例句： |
|
|
|
|
57
inclination
|
|
| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
参考例句： |
|
|
|
|
58
procure
|
|
| vt.获得，取得，促成；vi.拉皮条 | |
参考例句： |
|
|
|
|
59
applied
|
|
| adj.应用的；v.应用，适用 | |
参考例句： |
|
|
|
|
60
retrace
|
|
| v.折回；追溯，探源 | |
参考例句： |
|
|
|
|
61
civilized
|
|
| a.有教养的，文雅的 | |
参考例句： |
|
|
|
|
62
dedication
|
|
| n.奉献，献身，致力，题献，献辞 | |
参考例句： |
|
|
|
|
63
tardy
|
|
| adj.缓慢的，迟缓的 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |