Now here the friend who has read the first draft of this book falls into something like a dispute with me. She does not, I think, like this dismissal of Justice from a primary place in my scheme of conduct.
“Justice,” she asserts, “is an instinctive1 craving2 very nearly akin3 to the physical craving for equilibrium4. Its social importance corresponds. It seeks to keep the individual’s claims in such a position as to conflict as little as possible with those of others. Justice is the root instinct of all social feeling, of all feeling which does not take account of whether we like or dislike individuals, it is the feeling of an orderly position of our Ego5 towards others, merely considered AS others, and of all the Egos7 merely AS Egos towards each other. LOVE cannot be felt towards others AS others. Love is the expression of individual suitability and preference, its positive existence in some cases implies its absolute negation8 in others. Hence Love can never be the essential and root of social feeling, and hence the necessity for the instinct of abstract justice which takes no account of preferences or aversions. And here I may say that all application of the word LOVE to unknown, distant creatures, to mere6 OTHERS, is a perversion9 and a wasting of the word love, which, taking its origin in sexual and parental10 preference, always implies a preference of one object to the other. To love everybody is simply not to love at all. And it is JUST BECAUSE of the passionate11 preference instinctively12 felt for some individuals, that mankind requires the self-regarding and self-respecting passion of justice.”
Now this is not altogether contradictory13 of what I hold. I disagree that because love necessarily expresses itself in preference, selecting this rather than that, that it follows necessarily that its absolute negation is implied in the non-selected cases. A man may go into the world as a child goes into a garden and gathers its hands full of the flowers that please it best and then desists, but only because its hands are full and not because it is at an end of the flowers that it can find delight in. So the man finds at last his memory and apprehensions14 glutted15. It is not that he could not love those others. And I dispute that to love everybody is not to love at all. To love two people is surely to love more than to love just one person, and so by way of three and four to a very large number. But if it is put that love must be a preference because of the mental limitations that forbid us to apprehend16 and understand more than a few of the multitudinous lovables of life, then I agree. For all the individuals and things and cases for which we have inadequate17 time and energy, we need a wholesale18 method — justice. That is exactly what I have said in the previous section.
1 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
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2 craving | |
n.渴望,热望 | |
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3 akin | |
adj.同族的,类似的 | |
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4 equilibrium | |
n.平衡,均衡,相称,均势,平静 | |
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5 ego | |
n.自我,自己,自尊 | |
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6 mere | |
adj.纯粹的;仅仅,只不过 | |
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7 egos | |
自我,自尊,自负( ego的名词复数 ) | |
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8 negation | |
n.否定;否认 | |
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9 perversion | |
n.曲解;堕落;反常 | |
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10 parental | |
adj.父母的;父的;母的 | |
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11 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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12 instinctively | |
adv.本能地 | |
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13 contradictory | |
adj.反驳的,反对的,抗辩的;n.正反对,矛盾对立 | |
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14 apprehensions | |
疑惧 | |
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15 glutted | |
v.吃得过多( glut的过去式和过去分词 );(对胃口、欲望等)纵情满足;使厌腻;塞满 | |
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16 apprehend | |
vt.理解,领悟,逮捕,拘捕,忧虑 | |
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17 inadequate | |
adj.(for,to)不充足的,不适当的 | |
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18 wholesale | |
n.批发;adv.以批发方式;vt.批发,成批出售 | |
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