If the earth were in fact what it might be supposed it should be — if men found upon it everywhere an easy and certain subsistence, and a climate congenial to their nature, it would be evidently impossible for one man to subjugate8 another. Let the globe be covered with wholesome9 fruits; let the air on which we depend for life convey to us no diseases and premature10 death; let man require no other lodging11 than the deer or roebuck, in that case the Genghis Khans and Tamerlanes will have no other attendants than their own children, who will be very worthy persons, and assist them affectionately in their old age.
In that state of nature enjoyed by all undomesticated quadrupeds, and by birds and reptiles12, men would be just as happy as they are. Domination would be a mere13 chimera14 — an absurdity15 which no one would think of, for why should servants be sought for when no service is required?
If it should enter the mind of any individual of a tyrannical disposition16 and nervous arm to subjugate his less powerful neighbor, his success would be impossible; the oppressed would be on the Danube before the oppressor had completed his preparations on the Volga.
All men, then, would necessarily have been equal had they been without wants; it is the misery17 attached to our species which places one man in subjection to another; inequality is not the real grievance18, but dependence2. It is of little consequence for one man to be called his highness and another his holiness, but it is hard for me to be the servant of another.
A numerous family has cultivated a good soil, two small neighboring families live on lands unproductive and barren. It will therefore be necessary for the two poor families to serve the rich one, or to destroy it. This is easily accomplished19. One of the two indigent20 families goes and offers its services to the rich one in exchange for bread, the other makes an attack upon it and is conquered. The serving family is the origin of domestics and laborers22, the one conquered is the origin of slaves.
It is impossible in our melancholy23 world to prevent men living in society from being divided into two classes, one of the rich who command, the other of the poor who obey, and these two are subdivided24 into various others, which have also their respective shades of difference.
You come and say, after the lots are drawn25, I am a man as well as you; I have two hands and two feet; as much pride as yourself, or more; a mind as irregular, inconsequent, and contradictory26 as your own. I am a citizen of San Marino, or Ragusa, or Vaugirard; give me my portion of land. In our known hemisphere are about fifty thousand millions of acres of cultivable land, good and bad. The number of our two-footed, featherless race within these bounds is a thousand millions; that is just fifty acres for each: do me justice; give me my fifty acres.
The reply is: go and take them among the Kaffirs, the Hottentots, and the Samoyeds; arrange the matter amicably27 with them; here all the shares are filled up. If you wish to have food, clothing, lodging, and warmth among us, work for us as your father did — serve us or amuse us, and you shall be paid; if not, you will be obliged to turn beggar, which would be highly degrading to your sublime28 nature, and certainly preclude29 that actual equality with kings, or even village curates, to which you so nobly pretend.
All the poor are not unhappy. The greater number are born in that state, and constant labor21 prevents them from too sensibly feeling their situation; but when they do strongly feel it, then follow wars such as those of the popular party against the senate at Rome, and those of the peasantry in Germany, England, and France. All these wars ended sooner or later in the subjection of the people, because the great have money, and money in a state commands everything; I say in a state, for the case is different between nation and nation. That nation which makes the best use of iron will always subjugate another that has more gold but less courage.
Every man is born with an eager inclination30 for power, wealth, and pleasure, and also with a great taste for indolence. Every man, consequently, would wish to possess the fortunes and the wives or daughters of others, to be their master, to retain them in subjection to his caprices, and to do nothing, or at least nothing but what is perfectly31 agreeable. You clearly perceive that with such amiable32 dispositions33, it is as impossible for men to be equal as for two preachers or divinity professors not to be jealous of each other.
The human race, constituted as it is, cannot exist unless there be an infinite number of useful individuals possessed34 of no property at all, for most certainly a man in easy circumstances will not leave his own land to come and cultivate yours; and if you want a pair of shoes you will not get a lawyer to make them for you. Equality, then, is at the same time the most natural and the most chimerical35 thing possible.
As men carry everything to excess if they have it in their power to do so, this inequality has been pushed too far; it has been maintained in many countries that no citizen has a right to quit that in which he was born. The meaning of such a law must evidently be: “This country is so wretched and ill-governed we prohibit every man from quitting it, under an apprehension36 that otherwise all would leave it.” Do better; excite in all your subjects a desire to stay with you, and in foreigners a desire to come and settle among you.
Every man has a right to entertain a private opinion of his own equality to other men, but it follows not that a cardinal37’s cook should take it upon him to order his master to prepare his dinner. The cook, however, may say: “I am a man as well as my master; I was born like him in tears, and shall like him die in anguish38, attended by the same common ceremonies. We both perform the same animal functions. If the Turks get possession of Rome, and I then become a cardinal and my master a cook, I will take him into my service.” This language is perfectly reasonable and just, but, while waiting for the Grand Turk to get possession of Rome, the cook is bound to do his duty, or all human society is subverted39.
With respect to a man who is neither a cardinal’s cook nor invested with any office whatever in the state — with respect to an individual who has no connections, and is disgusted at being everywhere received with an air of protection or contempt, who sees quite clearly that many men of quality and title have not more knowledge, wit, or virtue40 than himself, and is wearied by being occasionally in their antechambers — what ought such a man to do? He ought to stay away.
点击收听单词发音
1 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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2 dependence | |
n.依靠,依赖;信任,信赖;隶属 | |
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3 consolation | |
n.安慰,慰问 | |
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4 banish | |
vt.放逐,驱逐;消除,排除 | |
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5 banishes | |
v.放逐,驱逐( banish的第三人称单数 ) | |
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6 imprison | |
vt.监禁,关押,限制,束缚 | |
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7 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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8 subjugate | |
v.征服;抑制 | |
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9 wholesome | |
adj.适合;卫生的;有益健康的;显示身心健康的 | |
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10 premature | |
adj.比预期时间早的;不成熟的,仓促的 | |
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11 lodging | |
n.寄宿,住所;(大学生的)校外宿舍 | |
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12 reptiles | |
n.爬行动物,爬虫( reptile的名词复数 ) | |
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13 mere | |
adj.纯粹的;仅仅,只不过 | |
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14 chimera | |
n.神话怪物;梦幻 | |
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15 absurdity | |
n.荒谬,愚蠢;谬论 | |
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16 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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17 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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18 grievance | |
n.怨愤,气恼,委屈 | |
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19 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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20 indigent | |
adj.贫穷的,贫困的 | |
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21 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 | |
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22 laborers | |
n.体力劳动者,工人( laborer的名词复数 );(熟练工人的)辅助工 | |
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23 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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24 subdivided | |
再分,细分( subdivide的过去式和过去分词 ) | |
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25 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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26 contradictory | |
adj.反驳的,反对的,抗辩的;n.正反对,矛盾对立 | |
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27 amicably | |
adv.友善地 | |
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28 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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29 preclude | |
vt.阻止,排除,防止;妨碍 | |
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30 inclination | |
n.倾斜;点头;弯腰;斜坡;倾度;倾向;爱好 | |
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31 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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32 amiable | |
adj.和蔼可亲的,友善的,亲切的 | |
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33 dispositions | |
安排( disposition的名词复数 ); 倾向; (财产、金钱的)处置; 气质 | |
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34 possessed | |
adj.疯狂的;拥有的,占有的 | |
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35 chimerical | |
adj.荒诞不经的,梦幻的 | |
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36 apprehension | |
n.理解,领悟;逮捕,拘捕;忧虑 | |
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37 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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38 anguish | |
n.(尤指心灵上的)极度痛苦,烦恼 | |
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39 subverted | |
v.颠覆,破坏(政治制度、宗教信仰等)( subvert的过去式和过去分词 );使(某人)道德败坏或不忠 | |
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40 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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