There is a remarkable1 contradiction between the civil laws, which set so jealous and supreme2 a guard upon individual life and property, and the laws of so-called honour, which set opinion above everything. This word honour is one of those that have served as the basis for long and brilliant argumentations, without any fixed3 or permanent idea being attached to it. How miserable4 is the condition of human minds, more distinctly cognisant of the remotest and least important ideas about the movements of the heavenly bodies, than of those near and important moral notions, which are ever fluctuating and confused, according as the winds of passion impel5 them and a well-guided ignorance receives and transmits them! But the seeming paradox6 will vanish, if one considers, that, as objects become confused when too near the eyes, so the too great propinquity of moral ideas easily causes the numerous simple ideas which compose them to become blended together, to the confusion of those clear lines of demarcation demanded by the geometrical spirit, which would fain measure exactly the phenomena7 of human sensibility. And the wonder will vanish altogether from the impartial8 student of human affairs, who will suspect that so great a moral machinery9 and so many restraints are perchance not needed, in order to render men happy and secure.
This honour, then, is one of those complex ideas[210] which are an aggregate10 not only of simple ideas but of ideas no less complex than themselves, and which in their various presentments to the mind now admit and now omit some of their different component11 elements, only retaining some few common ideas, just as in algebra12 several complex quantities admit of a common divisor. To find this common divisor in the different ideas that men form of honour, we must cast a rapid glance over the first formation of communities.
The necessity of remedying the disorders13 caused by the physical despotism of each man singly produced the first laws and the first magistrates14; this was the end and object of the institution of societies, and this end has always been maintained, either in reality or appearance, at the head of all codes, even of those that operated otherwise. But the closer contact of men with one another and the progress of their knowledge brought about an endless series of mutual15 actions and needs, which ever lay beyond the foresight16 of the laws and below the actual power of individuals. From this epoch17 began the despotism of opinion, which afforded the only means for obtaining from others those benefits and averting18 those evils, for which the laws failed to provide. It is this opinion that is the trouble equally of the wise man and the fool; that has raised the semblance19 of virtue20 to higher credit than virtue itself; that even makes the rascal21 turn missionary22, because he finds his own[211] interest therein. Hence the favour of men became not only useful but necessary, if a man would not fall below the general level. Hence, not only does the ambitious man seek after such favour as useful to himself, and the vain man go begging for it as a proof of his merit, but the man of honour also may be seen to require it as a necessity. This honour is a condition that very many men attach to their own existence. Born after the formation of society, it could not be placed in the general deposit; it is rather a momentary23 return to the state of nature, a momentary withdrawal24 of one’s self from the dominion25 of those laws which, under the circumstances, fail to afford the sufficient defence required of them.
Hence both in the state of extreme political liberty and in that of extreme political subjection the ideas of honour disappear or get perfectly26 confused with others. For in the former the despotism of the laws renders the pursuit of the favour of others of no avail; and in the latter state the despotism of men, by destroying civil existence, reduces everybody to a precarious27 and temporary personality. Honour, therefore, is one of the fundamental principles of those monarchies28 that are a mitigated29 form of despotism, being to them what revolutions are to despotic States, namely, a momentary return to the state of nature, and a reminder30 to the chief ruler of the condition of primitive31 equality.
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1 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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2 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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3 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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4 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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5 impel | |
v.推动;激励,迫使 | |
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6 paradox | |
n.似乎矛盾却正确的说法;自相矛盾的人(物) | |
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7 phenomena | |
n.现象 | |
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8 impartial | |
adj.(in,to)公正的,无偏见的 | |
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9 machinery | |
n.(总称)机械,机器;机构 | |
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10 aggregate | |
adj.总计的,集合的;n.总数;v.合计;集合 | |
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11 component | |
n.组成部分,成分,元件;adj.组成的,合成的 | |
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12 algebra | |
n.代数学 | |
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13 disorders | |
n.混乱( disorder的名词复数 );凌乱;骚乱;(身心、机能)失调 | |
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14 magistrates | |
地方法官,治安官( magistrate的名词复数 ) | |
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15 mutual | |
adj.相互的,彼此的;共同的,共有的 | |
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16 foresight | |
n.先见之明,深谋远虑 | |
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17 epoch | |
n.(新)时代;历元 | |
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18 averting | |
防止,避免( avert的现在分词 ); 转移 | |
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19 semblance | |
n.外貌,外表 | |
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20 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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21 rascal | |
n.流氓;不诚实的人 | |
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22 missionary | |
adj.教会的,传教(士)的;n.传教士 | |
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23 momentary | |
adj.片刻的,瞬息的;短暂的 | |
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24 withdrawal | |
n.取回,提款;撤退,撤军;收回,撤销 | |
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25 dominion | |
n.统治,管辖,支配权;领土,版图 | |
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26 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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27 precarious | |
adj.不安定的,靠不住的;根据不足的 | |
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28 monarchies | |
n. 君主政体, 君主国, 君主政治 | |
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29 mitigated | |
v.减轻,缓和( mitigate的过去式和过去分词 ) | |
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30 reminder | |
n.提醒物,纪念品;暗示,提示 | |
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31 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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