We are led by this discussion of secession straight between the horns of a moral dilemma1. We have come to two conclusions; to secede2 is a grave sin, but to lie is also a grave sin.
But often the practical alternative is between futile3 secession or implicit4 or actual falsehood. It has been the instinct of the aggressive controversialist in all ages to seize upon collective organizations and fence them about with oaths and declarations of such a nature as to bar out anyone not of his own way of thinking. In a democracy, for example, to take an extreme caricature of our case, a triumphant5 majority in power, before allowing anyone to vote, might impose an oath whereby the leader of the minority and all his aims were specifically renounced6. And if no country goes so far as that, nearly all countries and all churches make some such restrictions7 upon opinion. The United States, that land of abandoned and receding8 freedoms, imposes upon everyone who crosses the Atlantic to its shores a childish ineffectual declaration against anarchy9 and polygamy. None of these tests exclude the unhesitating liar10, but they do bar out many proud and honest minded people. They “fix” and kill things that should be living and fluid; they are offences against the mind of the race. How is a man then to behave towards these test oaths and affirmations, towards repeating creeds11, signing assent12 to articles of religion and the like? Do not these unavoidable barriers to public service, or religious work, stand on a special footing?
Personally I think they do.
I think that in most cases personal isolation13 and disuse is the greater evil. I think if there is no other way to constructive14 service except through test oaths and declarations, one must take then. This is a particular case that stands apart from all other cases. The man who preaches a sermon and pretends therein to any belief he does not truly hold is an abominable15 scoundrel, but I do not think he need trouble his soul very greatly about the barrier he stepped over to get into the pulpit, if he felt the call to preach, so long as the preaching be honest. A Republican who takes the oath of allegiance to the King and wears his uniform is in a similar case. These things stand apart; they are so formal as to be scarcely more reprehensible16 than the falsehood of calling a correspondent “Dear,” or asking a tiresome17 lady to whom one is being kind and civil, for the pleasure of dancing with her. We ought to do what we can to abolish these absurd barriers and petty falsehoods, but we ought not to commit a social suicide against them.
That is how I think and feel in this matter, but if a man sees the matter more gravely, if his conscience tells him relentlessly18 and uncompromisingly, “this is a lie,” then it is a lie and he must not be guilty of it. But then I think it ill becomes him to be silently excluded. His work is to clamour against the existence of the barrier that wastes him.
I do not see that lying is a fundamental sin. In the first place some lying, that is to say some unavoidable inaccuracy of statement, is necessary to nearly everything we do, and the truest statement becomes false if we forget or alter the angle at which it is made, the direction in which it points. In the next the really fundamental and most generalized sin is self-isolation. Lying is a sin only because self-isolation is a sin, because it is an effectual way of cutting oneself off from human co-operation. That is why there is no sin in telling a fairy tale to a child. But telling the truth when it will be misunderstood is no whit19 better than lying; silences are often blacker than any lies. I class secrets with lies and cannot comprehend the moral standards that exonerate20 secrecy21 in human affairs.
To all these things one must bring a personal conscience and be prepared to examine particular cases. The excuses I have made, for example, for a very broad churchman to stay in the Church might very well be twisted into an excuse for taking an oath in something one did not to the slightest extent believe, in order to enter and betray some organization to which one was violently hostile. I admit that there may be every gradation between these two things. The individual must examine his special case and weigh the element of treachery against the possibility of co-operation. I do not see how there can be a general rule. I have already shown why in my own case I hesitate to profess22 a belief in God, because, I think, the misleading element in that profession would outweigh23 the advantage of sympathy and confidence gained.
1 dilemma | |
n.困境,进退两难的局面 | |
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2 secede | |
v.退出,脱离 | |
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3 futile | |
adj.无效的,无用的,无希望的 | |
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4 implicit | |
a.暗示的,含蓄的,不明晰的,绝对的 | |
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5 triumphant | |
adj.胜利的,成功的;狂欢的,喜悦的 | |
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6 renounced | |
v.声明放弃( renounce的过去式和过去分词 );宣布放弃;宣布与…决裂;宣布摒弃 | |
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7 restrictions | |
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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8 receding | |
v.逐渐远离( recede的现在分词 );向后倾斜;自原处后退或避开别人的注视;尤指问题 | |
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9 anarchy | |
n.无政府状态;社会秩序混乱,无秩序 | |
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10 liar | |
n.说谎的人 | |
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11 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
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12 assent | |
v.批准,认可;n.批准,认可 | |
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13 isolation | |
n.隔离,孤立,分解,分离 | |
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14 constructive | |
adj.建设的,建设性的 | |
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15 abominable | |
adj.可厌的,令人憎恶的 | |
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16 reprehensible | |
adj.该受责备的 | |
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17 tiresome | |
adj.令人疲劳的,令人厌倦的 | |
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18 relentlessly | |
adv.不屈不挠地;残酷地;不间断 | |
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19 whit | |
n.一点,丝毫 | |
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20 exonerate | |
v.免除责任,确定无罪 | |
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21 secrecy | |
n.秘密,保密,隐蔽 | |
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22 profess | |
v.声称,冒称,以...为业,正式接受入教,表明信仰 | |
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23 outweigh | |
vt.比...更重,...更重要 | |
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