on the solicitude1 of the state for the mutual2 security of the citizens.—means for attaining3 this end.—institutions for reforming the mind and character of the citizen.—national education.
Having seen in a preceding chapter that it is not only a justifiable4 but necessary end of Government to provide for the mutual security of the citizens, it here becomes our duty to enter on a more profound and explicit5 investigation6 into the nature of such a solicitude, and the means through which it acts. For it does not seem enough merely to commit the care for security to the political power as a general and unconditional7 duty, but it further becomes us to define the especial limits of its activity in this respect; or, at least, should this general definition be difficult or wholly impossible, to exhibit the reasons for that impossibility, and discover the characteristics by which these limits may, in given cases, be recognized.
Even a very limited range of observation is sufficient to convince us that this care for preservation8 may either restrict its efforts to a very narrow sphere, or launch into bolder measures, and embrace wide and indefinite means of influence to reach its design. Confined sometimes to the reparation of irregularities actually committed and the infliction9 of appropriate punishment, it may embrace, at others, precautions for preventing their occurrence, or even suggest the policy of moulding the mind and character of the citizen after the fashion most suitable to its preconceived scheme of social order. This very extension even of the governmental plans, admits, so to speak, of different degrees. The violation10 of personal rights, for example, and any encroachment11 on the immediate12 rights of the State, may be carefully investigated and duly reproved, or—by regarding the citizen as accountable to the State for the application of his powers, and therefore as one who robs it, as it were, of its rightful property when he does aught calculated to enfeeble them or disturb their harmonious14 action—a watchful15 surveillance may be exercised over those actions even which affect none but the agent himself. I have therefore found it expedient16 at present to comprise under one head all these varied17 manifestations18 of political solicitude, and must therefore be understood to speak of all State-institutions collectively which are dictated20 by the general design of promoting public security. Meanwhile, it is only necessary to add, that although the very nature of the subject precludes21 the possibility of any just and accurate division, all those institutions which refer to the moral welfare of the citizen will naturally present themselves in the order of this inquiry22; for if they do not, in all cases, aim at security and tranquillity23 exclusively, these are in general the prominent objects of such institutions. In my manner of discussing the merits and demerits of these, I shall therefore adhere to the system I have hitherto adopted. It will be seen, from the preceding chapters, that I have set out with supposing the utmost extension of State agency conceivable, and then endeavoured, step by step, to ascertain24 the different provinces from which it should properly be withdrawn25, until at length the concern for security is all that has remained to its appropriation26. And now it becomes us to adopt, with regard to this general object of security, the same method of procedure; I will therefore begin by supposing the widest acceptation in which the efficient discharge of such a trust can be viewed, in order to arrive, by successive limitations, at those fundamental principles which enable us to determine its true extent. Should such a systematic27 investigation be regarded as somewhat lengthy28 and tedious, I am ready to admit that a dogmatic exposition would require a method of treatment exactly the reverse. But, by confining ourselves strictly29 to inquiry, we can at least be sure of having fully13 and honestly grappled with the essential subject, and of having omitted nothing of real importance, while unfolding its principles in their natural and consecutive30 order.
It has, of late, been usual to insist on the expediency31 and propriety32 of preventing illegal actions, and of calling in the aid of moral means to accomplish such a purpose; but I will not disguise that, when I hear such exhortations33, I am satisfied to think such encroachments on freedom are becoming more rare among us, and in almost all modern constitutions daily less possible.
It is not uncommon34 to appeal to the history of Greece and Rome in support of such a policy; but a clearer insight into the nature of the constitutions of those ancient nations would at once betray the inconclusiveness of such comparisons. Those States were essentially35 republics; and such kindred institutions as we find in them were pillars of the free constitution, and were regarded by the citizens with an enthusiasm which rendered their hurtful restrictions36 on private freedom less deeply felt, and their energetic character less pernicious. They enjoyed, moreover, a much wider range of freedom than is usual among modern States, and anything that was sacrificed was only given up to another form of activity, viz. participation38 in the affairs of government. Now, in our States, which are in general monarchical39, all this is necessarily changed; and whatever moral means the ancients might employ, as national education, religion, moral laws, would under present systems be less fruitful of good results, and productive of far greater injury. We ought not to forget, moreover, in our admiration40 of antiquity41, that what we are so apt to consider the results of wisdom in the ancient legislators, was mostly nothing more than the effect of popular custom, which, only when decaying, required the authority and support of legal sanction. The remarkable42 correspondency that exists between the laws of Lycurgus and the manners and habits of most uncultivated nations, has already been clearly and forcibly illustrated43 by Ferguson;1 and when we are led to trace the national growth in culture and refinement44, we only discern the faint shadow of such early popular institutions. Lastly, I would observe, that men have now arrived at a far higher pitch of civilization, beyond which it seems they cannot aspire45 to still loftier heights save through the development of individuals; and hence it is to be inferred that all institutions which act in any way to obstruct46 or thwart47 this development, and compress men together into vast uniform masses, are now far more hurtful than in earlier ages of the world.
When we regard the working of those moral means which admit of more large and indefinite application, it seems to follow, even from these few and general reflections, that national education—or that which is organized or enforced by the State—is at least in many respects very questionable48. The grand, leading principle, towards which every argument hitherto unfolded in these pages directly converges49, is the absolute and essential importance of human development in its richest diversity; but national education, since at least it presupposes the selection and appointment of some one instructor51, must always promote a definite form of development, however careful to avoid such an error. And hence it is attended with all those disadvantages which we before observed to flow from such a positive policy; and it only remains52 to be added, that every restriction37 becomes more directly fatal, when it operates on the moral part of our nature,—that if there is one thing more than another which absolutely requires free activity on the part of the individual, it is precisely53 education, whose object it is to develope the individual. It cannot be denied that the happiest results, both as regards the State and the individual, flow from this relation between them,—that the citizen becomes spontaneously active in the State itself, in the form assigned him by his peculiar54 lot and circumstances, and that by the very contrast or antagonism55 between the position pointed56 out to him by the State, and that which he has spontaneously chosen, he is not only himself modified, but the State constitution also is subject to a reciprocal influence; and although the extent and operation of such influences are not of course immediately evident, they are still distinctly traceable in the history of all States, when we keep in view the modifications57 to which they are subject from the difference of national character. Now this salutary interaction always diminishes in proportion to the efforts made to fashion the citizen’s character beforehand, and to train him up from childhood with the express view of becoming a citizen. The happiest result must follow, it is true, when the relations of man and citizen coincide as far as possible; but this coincidence is only to be realized when those of the citizen pre-suppose so few distinct peculiarities58 that the man may preserve his natural form without any sacrifice; and it is to the expediency of securing this perfect harmony between the requirements of man and citizen that all the ideas I have in view in this inquiry directly converge50. For, although the immediately hurtful consequences of such a misrelation as that to which we have referred would be removed when the citizens of a State were expressly trained up with a view to their political character, still the very object would be sacrificed which the association of human beings in a community was designed to secure. Whence I conclude, that the freest development of human nature, directed as little as possible to ulterior civil relations, should always be regarded as paramount60 in importance with respect to the culture of man in society. He who has been thus freely developed should then attach himself to the State; and the State should test and compare itself, as it were, in him. It is only with such a contrast and conflict of relations, that I could confidently anticipate a real improvement of the national constitution, and banish61 all apprehension62 with regard to the injurious influence of the civil institutions on human nature. For even although these were very imperfect, we could imagine how the force of human energies, struggling against the opposing barriers, and asserting, in spite of them, its own inherent greatness, would ultimately prove superior in the conflict. Still, such a result could only be expected when those energies had been allowed to unfold themselves in all their natural freedom. For how extraordinary must those efforts be which were adequate to maintain and exalt63 those energies, when even from the period of youth they were bound down and enfeebled by such oppressive fetters64! Now all systems of national education, inasmuch as they afford room for the manifestation19 of a governmental spirit, tend to impose a definite form on civic65 development, and therefore to repress those vital energies of the nation.
When such a prevailing66 form of development is definite in itself, and still beautiful, although one-sided, as we find it to be in the ancient constitutions and even yet observe it perhaps in many a republic, there is not only more facility in its actual working, but it is attended with far less hurtful consequences. But in our monarchical constitutions, happily enough for human development, such a definite form as that which we describe does not at all exist. It clearly belongs to their advantages, however numerous may be the concomitant evils, that inasmuch as the State union is strictly regarded as the means requisite67 for the desired end, individual power is not necessarily sacrificed to its accomplishment68, as is the case with republics. So long as the citizen conducts himself in conformity69 with the laws, and maintains himself and those dependent on him in comfort, without doing anything calculated to prejudice the interests of the State, the latter does not trouble itself about the particular manner of his existence. Here therefore national education,—which, as such, still keeps in view, however imperceptibly, the culture of the citizen in his capacity of subject, and not, as is the case in private education, the development of the individual man,—would not be directed to the encouragement of any particular virtue70 or disposition71; it would, on the contrary, be designed to realize a balance of all opposing impulses, since nothing tends so much as this to produce and maintain tranquillity, which is precisely the object most ardently72 desired by States so constituted. But such an artificial equilibrium73, as I have before taken occasion to observe, leads at once to utter torpidity74 and stagnation75, or a depression and deficiency of energy; while, on the other hand, the greater regard for single objects which is peculiarly characteristic of private education, operates to produce that equipoise more surely and effectually, by a life of different relations and combinations, and that without any attendant sacrifice of energy.
But even though we were to deny to national education all positive furtherance of particular systems of culture—if we were to represent it as an essential duty that it should simply encourage the spontaneous development of faculties76, this would still prove impracticable, since whatever is pervaded77 by a unity59 of organization, invariably begets78 a corresponding uniformity in the actual result, and thus, even when based on such liberal principles, the utility of national education is still inconceivable. If it is only designed to prevent the possibility of children remaining uninstructed, it is much more expedient and less hurtful to appoint guardians79 where parents are remiss80, and extend assistance where they are in indigent81 circumstances. Further, it is not to be forgotten, that national education fails in accomplishing the object proposed by it, viz. the reformation of morals according to the model which the State considers most conducive82 to its designs. However great the influence of education may be, and however it may extend to the whole course of a man’s actions, still, the circumstances which surround him throughout his whole life are yet far more important. And hence, if all these do not harmonize with its influences, education cannot succeed in effecting its object.
In fine, if education is only to develope a man’s faculties, without regard to any definite civil forms to be collaterally83 imparted to his nature, there is no need of the State’s interference. Among men who are really free, every form of industry becomes more rapidly improved,—all the arts flourish more gracefully,—all sciences become more largely enriched and expanded. In such a community, too, domestic bonds become closer and sweeter; the parents are more eagerly devoted84 to the care of their children, and, in a higher state of welfare, are better able to follow out their desires with regard to them. Among such men emulation85 naturally arises; and tutors better befit themselves, when their fortunes depend upon their own efforts, than when their chances of promotion86 rest on what they are led to expect from the State. There would, therefore, be no want of careful family training, nor of those common educational establishments which are so useful and indispensable.2 But if national education is to impose some definite form on human nature, it is perfectly87 certain that there is actually nothing done towards preventing transgressions88 of law, or establishing and maintaining security. For virtue and vice89 do not depend on any particular form of being, nor are necessarily connected with any particular aspect of character; in regard to these, much more depends on the harmony or discordancy90 of all the different features of a man’s character—on the proportion that exists between power and the sum of inclinations91, etc. Every distinct development of character is capable of its peculiar excess, and to this it constantly tends to degenerate92. If then an entire nation has adhered to some certain variety of development, it comes in time to lose all power of resisting the preponderant bias93 to this one peculiarity94, and along with it all power of regaining95 its equilibrium. Perhaps it is in this that we discover the reason of such frequent changes in the constitution of ancient States. Every fresh constitution exercised an undue96 influence on the national character, and this, definitely developed, degenerated97 in turn and necessitated98 a new one.
Lastly, even if we admit that national education may succeed in the accomplishment of all that it proposes, it effects too much. For in order to maintain the security it contemplates99, the reformation of the national morals themselves is not at all necessary. But as my reasons for this position refer to the whole solicitude for morality on the part of the State, I reserve them for the after part of this inquiry, and proceed meanwhile to consider some single means which are often suggested by that solicitude. I have only to conclude from what has been argued here, that national education seems to me to lie wholly beyond the limits within which political agency should properly be confined.
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solicitude
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| n.焦虑 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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attaining
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| （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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justifiable
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| adj.有理由的，无可非议的 | |
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explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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investigation
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| n.调查，调查研究 | |
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unconditional
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| adj.无条件的，无限制的，绝对的 | |
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preservation
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| n.保护，维护，保存，保留，保持 | |
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infliction
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| n.（强加于人身的）痛苦，刑罚 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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encroachment
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| n.侵入，蚕食 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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watchful
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| adj.注意的，警惕的 | |
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expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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varied
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| adj.多样的，多变化的 | |
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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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manifestation
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| n.表现形式；表明；现象 | |
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dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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precludes
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| v.阻止( preclude的第三人称单数 )；排除；妨碍；使…行不通 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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tranquillity
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| n. 平静, 安静 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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appropriation
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| n.拨款，批准支出 | |
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systematic
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| adj.有系统的，有计划的，有方法的 | |
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lengthy
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| adj.漫长的，冗长的 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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consecutive
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| adj.连续的，联贯的，始终一贯的 | |
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expediency
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| n.适宜；方便；合算；利己 | |
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propriety
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| n.正当行为；正当；适当 | |
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exhortations
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| n.敦促( exhortation的名词复数 )；极力推荐；（正式的）演讲；（宗教仪式中的）劝诫 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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restriction
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| n.限制，约束 | |
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participation
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| n.参与，参加，分享 | |
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monarchical
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| adj. 国王的，帝王的，君主的，拥护君主制的 =monarchic | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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aspire
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| vi.(to，after)渴望，追求，有志于 | |
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obstruct
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| v.阻隔，阻塞(道路、通道等)；n.阻碍物，障碍物 | |
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thwart
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| v.阻挠，妨碍，反对；adj.横(断的) | |
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questionable
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| adj.可疑的，有问题的 | |
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converges
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| v.（线条、运动的物体等）会于一点( converge的第三人称单数 )；（趋于）相似或相同；人或车辆汇集；聚集 | |
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converge
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| vi.会合；聚集，集中；(思想、观点等)趋近 | |
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instructor
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| n.指导者，教员，教练 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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antagonism
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| n.对抗，敌对，对立 | |
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pointed
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| adj.尖的，直截了当的 | |
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modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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paramount
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| a.最重要的，最高权力的 | |
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banish
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| vt.放逐，驱逐；消除，排除 | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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exalt
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| v.赞扬，歌颂，晋升，提升 | |
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fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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civic
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| adj.城市的，都市的，市民的，公民的 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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conformity
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| n.一致，遵从，顺从 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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ardently
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| adv.热心地，热烈地 | |
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equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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torpidity
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| n.麻痹 | |
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stagnation
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| n. 停滞 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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pervaded
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| v.遍及，弥漫( pervade的过去式和过去分词 ) | |
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begets
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| v.为…之生父( beget的第三人称单数 )；产生，引起 | |
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guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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remiss
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| adj.不小心的，马虎 | |
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indigent
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| adj.贫穷的，贫困的 | |
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conducive
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| adj.有益的，有助的 | |
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collaterally
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| 担保物； 旁系亲属 | |
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84
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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emulation
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| n.竞争；仿效 | |
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86
promotion
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| n.提升，晋级；促销，宣传 | |
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87
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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88
transgressions
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| n.违反，违法，罪过( transgression的名词复数 ) | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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90
discordancy
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| n.不一致，不和 | |
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inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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bias
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| n.偏见，偏心，偏袒；vt.使有偏见 | |
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peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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95
regaining
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| 复得( regain的现在分词 )； 赢回； 重回； 复至某地 | |
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undue
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| adj.过分的；不适当的；未到期的 | |
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degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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necessitated
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| 使…成为必要，需要( necessitate的过去式和过去分词 ) | |
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contemplates
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| 深思，细想，仔细考虑( contemplate的第三人称单数 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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