Any action that is not included between the two above-indicated extremes can only be called a crime or punished as such by those who find their interest in so calling it. The uncertainty2 of these limits has produced in different nations a system of ethics3 contrary to the system of laws, has produced many actual systems of laws at total variance4 with one another, and a quantity of laws which expose even the wisest man to the severest penalties. Consequently the words virtue5 and vice6 have become of vague and variable meaning, and from the uncertainty thus surrounding individual existence, listlessness and a fatal apathy7 have spread over political communities.
The opinion that each citizen should have liberty to do whatsoever8 is not contrary to the laws, without fear of any other inconvenience than such as may arise from the action itself—this is the political dogma[203] that should be believed by the people and promulgated9 by the chief magistrates10, a dogma as sacred as that of the incorrupt guardianship11 of the laws, without which there can be no legitimate12 society; a just compensation to mankind for their sacrifice of that entire liberty of action which belongs to every sensitive being, and is only limited by the extent of its force. This it is that forms liberal and vigorous souls, and enlightened minds; that makes men virtuous13 with that virtue which can resist fear, and not with that flexible kind of prudence14 which is only worthy15 of a man who can put up with a precarious16 and uncertain existence.
Whosoever will read with a philosophical17 eye the codes and annals of different nations will find almost always that the names of virtue and vice, of good citizen and criminal, are changed in the course of ages, not in accordance with the changes that occur in the circumstances of a country, and consequently in conformity18 with the general interest, but in accordance with the passions and errors that have swayed different legislators in succession. He will observe full often, that the passions of one age form the basis of the morality of later ones; that strong passions, the offspring of fanaticism19 and enthusiasm, weakened and, so to speak, gnawed20 away by time (which reduces to a level all physical and moral phenomena) become little by little the prudence of the age, and a useful[204] instrument in the hand of the strong man and the clever. In this way the vaguest notions of honour and virtue have been produced; for they change with the changes of time, which causes names to survive things; as also with the changes of rivers and mountains, which form frequently the boundaries of moral no less than of physical geography.
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1 bind | |
vt.捆,包扎;装订;约束;使凝固;vi.变硬 | |
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2 uncertainty | |
n.易变,靠不住,不确知,不确定的事物 | |
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3 ethics | |
n.伦理学;伦理观,道德标准 | |
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4 variance | |
n.矛盾,不同 | |
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5 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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6 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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7 apathy | |
n.漠不关心,无动于衷;冷淡 | |
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8 whatsoever | |
adv.(用于否定句中以加强语气)任何;pron.无论什么 | |
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9 promulgated | |
v.宣扬(某事物)( promulgate的过去式和过去分词 );传播;公布;颁布(法令、新法律等) | |
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10 magistrates | |
地方法官,治安官( magistrate的名词复数 ) | |
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11 guardianship | |
n. 监护, 保护, 守护 | |
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12 legitimate | |
adj.合法的,合理的,合乎逻辑的;v.使合法 | |
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13 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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14 prudence | |
n.谨慎,精明,节俭 | |
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15 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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16 precarious | |
adj.不安定的,靠不住的;根据不足的 | |
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17 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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18 conformity | |
n.一致,遵从,顺从 | |
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19 fanaticism | |
n.狂热,盲信 | |
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20 gnawed | |
咬( gnaw的过去式和过去分词 ); (长时间) 折磨某人; (使)苦恼; (长时间)危害某事物 | |
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