One word has so far played a very little part in this book, and that is the word Justice.
Those who have read the opening book on Metaphysics will perhaps see that this is a necessary corollary of the system of thought developed therein. In my philosophy, with its insistence1 upon uniqueness and marginal differences and the provisional nature of numbers and classes, there is little scope for that blind-folded lady with the balances, seeking always exact equivalents. Nowhere in my system of thought is there work for the idea of Rights and the conception of conscientious2 litigious-spirited people exactly observing nicely defined relationships.
You will note, for example, that I base my Socialism on the idea of a collective development and not on the “right” of every man to his own labour, or his “right” to work, or his “right” to subsistence. All these ideas of “rights” and of a social “contract” however implicit3 are merely conventional ways of looking at things, conventions that have arisen in the mercantile phase of human development.
Laws and rights, like common terms in speech, are provisional things, conveniences for taking hold of a number of cases that would otherwise be unmanageable. The appeal to Justice is a necessarily inadequate5 attempt to de-individualize a case, to eliminate the self’s biassed6 attitude. I have declared that it is my wilful7 belief that everything that exists is significant and necessary. The idea of Justice seems to me a defective8, quantitative9 application of the spirit of that belief to men and women. In every case you try and discover and act upon a plausible10 equity11 that must necessarily be based on arbitrary assumptions.
There is no equity in the universe, in the various spectacle outside our minds, and the most terrible nightmare the human imagination has ever engendered12 is a Just God, measuring, with himself as the Standard, against finite men. Ultimately there is no adequacy, we are all weighed in the balance and found wanting.
So, as the recognition of this has grown, Justice has been tempered with Mercy, which indeed is no more than an attempt to equalize things by making the factors of the very defect that is condemned13, its condonation14. The modern mind fluctuates uncertainly somewhere between these extremes, now harsh and now ineffectual.
To me there seems no validity in these quasi-absolute standards.
A man seeks and obeys standards of equity simply to economize15 his moral effort, not because there is anything true or sublime16 about justice, but because he knows he is too egoistic and weak-minded and obsessed17 to do any perfect thing at all, because he cannot trust himself with his own transitory emotions unless he trains himself beforehand to observe a predetermined rule. There is scarcely an eventuality in life that without the help of these generalizations18 would not exceed the average man’s intellectual power and moral energy, just as there is scarcely an idea or an emotion that can be conveyed without the use of faulty and defective common names. Justice and Mercy are indeed not ultimately different in their nature from such other conventions as the rules of a game, the rules of etiquette19, forms of address, cab tariffs20 and standards of all sorts. They are mere4 organizations of relationship either to economize thought or else to facilitate mutual21 understanding and codify22 common action. Modesty23 and self-submission, love and service are, in the right system of my beliefs, far more fundamental rightnesses and duties.
We are not mercantile and litigious units such as making Justice our social basis would imply, we are not select responsible persons mixed with and tending weak irresponsible wrong persons such as the notion of Mercy suggests, we are parts of one being and body, each unique yet sharing a common nature and a variety of imperfections and working together (albeit more or less darkly and ignorantly) for a common end.
We are strong and weak together and in one brotherhood24. The weak have no essential rights against the strong, nor the strong against the weak. The world does not exist for our weaknesses but our strength. And the real justification25 of democracy lies in the fact that none of us are altogether strong nor altogether weak; for everyone there is an aspect wherein he is seen to be weak; for everyone there is a strength though it may be only a little peculiar26 strength or an undeveloped potentiality. The unconverted man uses his strength egotistically, emphasizes himself harshly against the man who is weak where he is strong, and hates and conceals27 his own weakness. The Believer, in the measure of his belief, respects and seeks to understand the different strength of others and to use his own distinctive28 power with and not against his fellow men, in the common service of that synthesis to which each one of them is ultimately as necessary as he.
1 insistence | |
n.坚持;强调;坚决主张 | |
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2 conscientious | |
adj.审慎正直的,认真的,本着良心的 | |
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3 implicit | |
a.暗示的,含蓄的,不明晰的,绝对的 | |
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4 mere | |
adj.纯粹的;仅仅,只不过 | |
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5 inadequate | |
adj.(for,to)不充足的,不适当的 | |
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6 biassed | |
(统计试验中)结果偏倚的,有偏的 | |
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7 wilful | |
adj.任性的,故意的 | |
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8 defective | |
adj.有毛病的,有问题的,有瑕疵的 | |
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9 quantitative | |
adj.数量的,定量的 | |
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10 plausible | |
adj.似真实的,似乎有理的,似乎可信的 | |
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11 equity | |
n.公正,公平,(无固定利息的)股票 | |
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12 engendered | |
v.产生(某形势或状况),造成,引起( engender的过去式和过去分词 ) | |
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13 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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14 condonation | |
n.容忍,宽恕,原谅 | |
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15 economize | |
v.节约,节省 | |
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16 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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17 obsessed | |
adj.心神不宁的,鬼迷心窍的,沉迷的 | |
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18 generalizations | |
一般化( generalization的名词复数 ); 普通化; 归纳; 概论 | |
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19 etiquette | |
n.礼仪,礼节;规矩 | |
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20 tariffs | |
关税制度; 关税( tariff的名词复数 ); 关税表; (旅馆或饭店等的)收费表; 量刑标准 | |
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21 mutual | |
adj.相互的,彼此的;共同的,共有的 | |
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22 codify | |
v.将法律、法规等编成法典 | |
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23 modesty | |
n.谦逊,虚心,端庄,稳重,羞怯,朴素 | |
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24 brotherhood | |
n.兄弟般的关系,手中情谊 | |
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25 justification | |
n.正当的理由;辩解的理由 | |
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26 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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27 conceals | |
v.隐藏,隐瞒,遮住( conceal的第三人称单数 ) | |
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28 distinctive | |
adj.特别的,有特色的,与众不同的 | |
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