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[REBORN FROM THE ASHES][comment][01.08]
今天发一篇关于政治的,选自<political crime>一书的conclusion.
文章可能比较长,不求大家对文章里面的每一句都理解;发这篇文章的目地是因为这篇文章的语言非常好。我比较喜欢这篇文章里面的排比,例如:“Liberty is not to be imposed by the guillotine; fraternity is notestablished by the extermination of its adversaries; the reign ofjustice and equality is not founded by popular or judicial massacres.”
而且文章中还有一些拟人化的用法,也比较好,比方说:A lofty sentiment does not spoil politics.
文章中还有很多很好的语言,大家看看就知道了。
==========================================================Political Crime
Chapter XI Conclusion
By Louis Proal
Politics have become discredited by the employment of culpableexpedients and the adoption of immoral maxims; for their reputation tobe retrieved they must be brought into accord with morality. Afterhaving resorted for so long to cunning and falsehood, to intrigue andviolence, politics, were it only for the novelty of the thing, shouldtry the effect of fair dealing, tolerance, and justice. Today, morethan at any period, novelty is liked. And what greater novelty couldthere be than politics conducted on moral lines? It is possible thatpeople will end by recognizing that in public as in private lifehonesty is the most effective and the most skilful policy. Not onlyshould Machiavellism be loathed by honorable people, but it should beregarded as fatal to the true interests of nations. A great policycannot be immoral. Craft and violence may score ephemeral successes,but they do not assure the greatness and prosperity of a country. Thesuccesses achieved by an immoral policy are not lasting; sooner orlater nations, like individuals, politicians, just as private persons,are punished for the evil or rewarded for the good they do. Politicalcrimes are punished more often than is supposed. Those who put theiradversaries to death by poison or upon the scaffold often undergo alike fate; those who send others into exile are exiled in their turn.
There is more immorality than profoundness in Machiavellism. It was nota shifty and violent policy that was pursued by Saint Louis, L'Hopital,Henry IV., Sully, Turgot, Franklin, or Washington. Their example showsthat it is possible to be a great King, a great Minister, a greatcitizen, and at the same time an honest man. On the other hand, mightygeniuses have been the ruin of the peoples they have governed, becausethey despised justice and pursued a Machiavellian policy. Napoleon I.,who was solely guided by reasons of State, lost his senses in the endand embarked upon the war in Spain and the Russian campaign. Danton andRobespierre, who did not lack talent, brought the Republic to ruinthrough trying to save it by the Terror. Liberty is not to be imposedby the guillotine; fraternity is not established by the exterminationof its adversaries; the reign of justice and equality is not founded bypopular or judicial massacres.
The disciples of Machiavelli declare that politicians should resort toviolence and even to crime, if to do so be necessary for the safety ofthe people, but what they call the safety of the people is oftennothing more than the safety of their rule. The authors of the 18thFructidor, who carried out that coup d’état(政变)under pretext of saving the Republic, violated the law solely with aview to escaping a personal danger; and far from saving the Republic,by demanding the intervention of a general they created a precedent forthe 18th Brumaire. The public safety is an excuse for all violence andevery iniquity. Moreover, when a political crime is really committed toassure the safety of the people, there is no proof that the crime isnecessary, or that the people might not have been saved by other means.The safety of the people lies rather in respect for legality than inits violation. A people that does its duty can await the future withconfidence; if it suffers for the moment in the cause of justice it israre that the day of reparation does not dawn, for in the case ofnations, as in that of individuals, it is virtues that elevate them andvices that debase them.
A Machiavellian policy is not a great policy; to practice it a greatgenius is not necessary. It is easier to govern by expedients than byprinciples. What is more, there has ceased to be any necessity for apolicy of this sort in modern societies. It is comprehensible thatMachiavelli's prince, that is to say, an absolute sovereign, shouldfind it to his interest to sow division among his subjects in order torule them; on the other hand, the maxim, "Promote division in order toreign," is out of place in a free Government that is supported byopinion and whose interest it is to unite and not to divide thecommunity. Terror may be an instrument of government for a popular ormilitary dictator, but it becomes inapplicable under a government ofopinion. This being the case, instead of saying, as under the oldsystem of politics, "Cunning, still cunning, and always cunning;audacity, again audacity, and always audacity," the watchword ought tobe under the modern system of politics, "Straightforwardness, stillstraightforwardness, and always straightforwardness; justice, stilljustice, and always justice."
Diplomatic dissimulation becomes more difficult with the publication ofparliamentary debates. This publicity, which has its inconveniences,offers the advantage that it is profitable to morality. It isimpossible for a Minister to confess in a public discussion that heharbors unjust projects. Moreover, as public opinion becomes moreenlightened, and acquires greater weight, its sound common sense takesthe place of the finessing of the diplomatists. A crafty policy is notalways the most skilful. Henry IV. did not have recourse to craft. Adiplomatist who is in ¬the habit of resorting to falsehoodceases to inspire confidence and at once loses the greater part of hisauthority.
A policy based upon immorality is antiquated and unworthy of modernsociety; it pre-supposes contempt for humanity, and an antagonism thatought not to exist between those who govern and those who are governed.The policy of free peoples ought not to resemble the policy of absolutesovereigns; it is founded upon the respect of legality.
Whatever the skeptics may say, craft and violence are not necessitiesof politics. As society becomes more enlightened, politics may attainto greater perfection. Corruption is not an indispensable method ofgovernment: liberty can exist without license, it is allowable to hopefor a state of things in which the administration will be impartial,the legislation equitable, the elections sincere, and in which industryand merit will be rewarded. The European Governments show better faithin respect to their financial engagements at the present day than inthe past; they are conscious that it is to their interest not to tamperwith their coinage, and not to go bankrupt, and for the reason thatpublic confidence in their credit is their principal force. Why shouldthey not arrive at understanding that they ought to have the samerespect for liberty and human life as for the public debt?
The progress of public reasonableness is most of all to be counted uponto render politics more straightforward and more in accordance withequity. Politicians, assemblies, and sovereigns, knowing that they willbe called upon to give an exact account of their conduct before thetribunal of public opinion, will become more circumspect in theemployment of expedients of a kind to arouse public indignation.Politics should serve an educational purpose as well as maintain orderand protect material interests. Men are governed by ideas andsentiments as well as by appeals to their interests and to force. Alofty sentiment does not spoil politics. The great advances made in thesphere of politics have been advances of a philosophical order and havebeen due to an application of Christian philosophy. Unprincipledpolitics are Pagan politics, and their result is not the progress ofsociety. The true policy consists in an application of reason to theaffairs of the State.
Skepticism has brought into existence at the present day a generationof politicians who set more store upon palpable realities than uponprinciples. A policy of expedients and of vulgar satisfactions is theoutcome of skepticism. The change that has taken place in our politicalmorals has deep and remote causes. A people that used to be chivalrous,that despised money, that was fired with ardor for noble causes, nowfor political liberty, now for military glory, does not becomepositively skeptical, indifferent to principles, and attached tomaterial interests in a day. This change of character is the result ofthe numerous deceptions it has experienced, of the frequent revolutionsit has undergone, but also of the weakening of spiritual beliefs.
"When a republic is corrupt," says Montesquieu, "none of the evils thatcrop up can be remedied, except by removing the corruption andreinstating principles; any other corrective is useless or a freshevil." The suppression of the parliamentary regime would not be aremedy; the establishment of a dictatorship would be a fresh evil and aworse evil. The true remedy consists in a return to principles.Politics, like human life, need to be spiritualized unless they are tofall into the mire and to remain there. To change the persons composingthe political world would be insufficient, unless a moral reform beaffected at the same time. Clearly if the new politicians were asdevoid of principles as the old, all that would have been done wouldhave been to exchange fat for lean kine, who in turn would wish to waxfat. Between fatted skeptics and lean skeptics the difference is butslight, or if there be any difference it is rather in favor of theformer. Obviously satiated skeptics are less dangerous than skepticswhose appetites are keen, because it may be hoped that, having lookedafter their own interests, they will at last look after those of thecountry. This, according to Saint Simon, was the cynical remark made byMaison when the direction of the finances was taken from him. "They aremaking a mistake," he exclaimed, "for I had looked after my owninterests and was going to look after theirs."
A return to principles and moral beliefs and the substitution of ideasfor appetites are, in consequence, the true remedies for that hideousmalady political corruption. It is only in the power of great passionsto drive petty passions from the field. As long as noble sentiments,love of country and of liberty and purifying beliefs, are not revivedin a country the parliamentary atmosphere will remain vitiated.
Doubtless to exercise authority it is not sufficient to be abovereproach; a clear intellect, tact, and experience are necessary.Talent, however, without morality is insufficient, and mereintelligence is no preservative against moral backslidings. Nobodywould entrust his daughters or his fortune to the care of a clever butdissolute and extravagant man. Why then confide the country and thepublic fortune to the care of men of pleasure, who easily develop intomen whose sole concern is money? When a money- and pleasure-loving mandeclares himself a friend of the people, who can believe in hissincerity? Affection is not proved by words, but by acts. The truesentiments of politicians are not to be judged by their professions offaith or their humanitarian speeches, but by their character and theirhabitual conduct. The probity expected of the head of a Governmentinvolves not only his own personal integrity, but the choice on hispart of men of integrity for his Ministers. "If we would pass for menof integrity," says Cicero, "we should not only display probityourselves, but exact it of those about us."
Statesmen would avoid many political errors if they were morerespectful of justice; their political errors are often moral errors;their good sense and their skillfulness suffer in proportion as theyswerve from the dictates of equity: they abandon themselves to passionsthat cloud their intelligence. Just ideas and wise resolutions areinspired by an upright conscience, whose qualities influence theintelligence. To be a man of good sense it is sufficient to be anhonest man.
By again becoming moral, politics would be brought back into unisonwith common-sense, and would be cured of two serious diseases calledthe Socialist madness and the Anarchist madness that are the result ofthe sophisms by which we are inundated, and of the letting loose ofevil passions. We lack reasonableness at the present day; our brainsare disordered; our good sense, a quality that used to be particularlydistinctive of the French, has been affected by innumerablephilosophical, economical, and political sophisms that reach us fromGermany, Italy, England, the East, and even from India. Good sense hasceased to guide our thoughts and actions since we have adopted Germanpessimism and socialism, English evolutionism, Italian skepticism,Russian Nihilism, and Asiatic Buddhism. Let us become Frenchmen againand Christians, let us return to the school of good sense and morality.
The malady from which contemporary society suffers is a moral diseaserather than a political or economical disease. It is doubtless usefulto improve institutions and to reform abuses but how much morenecessary it is to reform morals and to give tone to men's minds byhealthy ideas and moral beliefs. If society is to be saved from thecorruption by which it is invaded, and from the revolutionary barbarismby which it is threatened, spiritualist teachings must be restored tothe place they formerly occupied in men's minds and in politics; thisis the only way to save them from the clutches of envy and hatred.
The sentiment of duty and of personal responsibility must bere-established in the public mind and in the education of the young. Itis necessary to fight against the sophisms which lead to the absorptionof the individual by the State, and to the conversion of every citizeninto a part of a colossal machine that produces wealth and distributesit according to each man's needs. The true remedy for the crises we aretraversing is a return to the old morality, which teaches thatworking-men in common with their employers are intended to do theirduty, and to labor, and have their responsibilities. What otherdoctrine will teach the rich the spirit of sacrifice, and the voluntaryrenunciation of what is superfluous, and the poor the obligation ofpersonal effort, the merit of patience, and respect for legality?
It is not by encouraging atheism and materialism that a Governmenteffects an improvement in morals, that it stills passions and relieveswretchedness. Hostility to religion is contrary to sound politics.Merely from the utilitarian point of view the blindness and perversityare incomparable of those incredulous fanatics who would rob theirfellows of the beliefs in which they find consolation. Who can denythat the religious sentiment conduces to morality? The more religiouscitizens there are in a State, the fewer are the restless spirits, theSocialists and the Anarchists. In a period of skepticism, materialism,positivism, evolutionism, and nihilism, who can dream of denying theimmense services rendered by Christianity in inculcating the dignity ofhuman nature and the obligatory character of duty, and in opposing theworship of an ideal to the worship of the golden calf? In a society inwhich there is talk of nothing else but of the struggle for life, ofthe rights conferred by might, of the elimination of the weak, of thedisgrace of poverty, of the all-powerfulness of wealth, religionteaches self-sacrifice, respect, and love for the poor, andresponsibility before God and before the conscience. At a period inwhich Socialism, grown more and more threatening, demands that theState should be omnipotent, Christianity again performs a useful workin standing out for the rights of the human being and the rights of theconscience, and in setting limits to the action of the State. Ifspiritual beliefs were not regaining ¬their hold over men'sminds one would be forced to tremble for the future of society, for"there comes a day when truths that have been scorned announcethemselves by thunder-claps."
Nations, too, in their mutual relations, have every interest not toseparate politics from morality. A sound policy, no less than morality,dictates to them justice and charitableness, which are alone capable ofpreserving peace and with it the benefits it carries in its train. Thepolicy that teaches nations that they should envy, hate, and injureeach other, that their conduct should be solely guided by theirinterests, and that the difficulties that crop up between them shouldbe settled by force alone, such a policy is criminal and mistaken. Thestatesmen who counsel this narrow and egoistical, this envious andmalevolent policy, are shortsighted, they are merely alive to theinterests of the moment that are a source of division, but they areblind to the interests which the peoples have in common, and above allto the disastrous consequences of antagonism and war; they do not keepin view the benefits of peace and the horrors of war.
How far preferable to an envious and ambitious policy that dividesnations would be a just, friendly, and moderate policy that would bringthem together! How far happier the nations would be if they would ceaseto lend themselves to a revengeful and high-handed policy! What a pitchof prosperity Europe would have reached if, realizing the project ofHenry IV., it had applied to politics the rules of good sense andChristian morality. The aspect of the world would be changed if thenations, considering themselves members of the same family, wouldbanish violence and craft from their councils. The policy of Christianpeoples is still Pagan: it must become Christian if the world is toenjoy peace.
Carried away by his somewhat excessive enthusiasm for military glory,M. Thiers has remarked: “What purpose would the strength of nationsserve if it were not expended in attempts to gain the mastery over eachother?" It seems to me, however, that the strength of nations might bemore usefully employed than in realizing dreams of conquest, which areso dearly paid for in money and blood, and which end in disasters andcatastrophes. Every time that a nation has sought to conquer othernations, it has caused torrents of blood to flow without profit toitself. All those who have entertained dreams of conquest have met withfailure. To establish their supremacy Charles V. and Napoleon I. causedmillions of men to perish, and they were unable to attain their goal:the former died in a convent, the latter on the rocks of Saint Helena;Spain and France were ruined by their ambitious policy. To how manyconquerors may not these words of the Bible be applied: "The hammerthat shattered the nations of the universe has itself been broken inpieces."
A policy that aims at international equilibrium ¬is better thana policy of conquest. Empires that are too vast cannot last; theysuccumb, sooner or later, to a coalition between the other nations.That one nation should rule over another is always a danger to thecommon liberty, for a nation that is too powerful, like a too powerfulsovereign, has a difficulty in keeping within the limits of a wisemoderation. If the desire for domination be of value as a motive forcein politics, why should not moral domination achieved through science,literature, and institutions be made the object of the activity ofnations?
Skeptics are disposed to smile when they hear moralists express thehope that international wars will cease, and that arbitration will takethe place of recourse to force. Lord Salisbury, however, who at onetime considered this hope a dream, is now of opinion that it isrealizable. "Civilization," he has said, "has substituted law courtdecisions for duels between private persons and conflicts between thegreat. International wars are destined in the same way to give place tothe courts of arbitration of a more advanced civilization." In 1883Switzerland and the ¬United States pledged themselves to submitto a court of arbitration all difficulties arising between them duringa period of thirty years. In 1888 France contracted a similarengagement with the Equatorial Republic. In 1890 the plenipotentiariesof seventeen American Republics, assembled at Washington, admitted theprinciple of permanent arbitration.
It may be hoped, in consequence, that war will become rarer and rarerin proportion to the progress of civilization and of the moral andeconomical solidarity existing between different nations. The newengines of war, the destructive force of which augments every day, alsocontribute to the maintenance of peace, because peoples and sovereignsrecoil in terror from the frightful consequences of a war waged withsuch formidable engines of destruction. The tendency of public opinionis more and more to compel Governments to maintain peace. It may behoped in consequence that war, which is already more civilized, willbecome of rare occurrence.
Still, as peoples and sovereigns have a tendency to become intoxicatedby success, historians and moralists ought to unite their efforts tocombat their unruly impulses. Historians, who habitually admiresuccess, too often forget, when narrating wars, to inquire into theirmorality and utility; they almost always exalt the conquerors, and inthis way corrupt public opinion, by accustoming it to allow itself tobe dazzled by success. They should keep a little of the admiration theylavish upon conquerors for the upright men who have given evidence oftheir love of humanity and of their respect for human life.
As to the moralists, it is necessary that they should unceasinglycombat the sophisms of immoral politics by declaring that reasons ofState are the negation of reason; that the object of government is notto divide but to unite; that the lesser morality does not destroy thehigher morality, because there are not two moralities; that publicsafety lies in justice alone: that the end does not justify the means;that illegitimate means result in the end being unattained; that rightis superior to might; that justice is the supreme law; that the maximthat right is on the side of the strongest is a maxim good enough forwolves but not for men.
Science without conscience, Rabelais has said, is the ruin of the soul. Politics without morality are the ruin of society.
挑一些我比较喜欢的句子,正如大海所说,尤其是排比
1. if it suffers for the moment in the cause of justice it is rarethatthe day of reparation does not dawn, for in the case of nations, asinthat of individuals, it is virtues that elevate them and vicesthatdebase them.
2. Terror may be an instrument of government for a popular ormilitarydictator, but it becomes inapplicable under a government ofopinion.
3. Politics, like human life, need to be spiritualized unless they are to fall into the mire and to remain there.
Comment
People always consider politician as immoral. For a nation, politicianalways act as a role urging for money and power. And sometimes, evenall the time, public right is not that important to them, and politicalcrimes are committed.
Just as the author puts it, inside a nation, political immorality mayact as failing to serve the people, while outside a nation, we usuallyregard conquering as political immorality. The leader, the king, or theemperor, look conquering other nations as a pride. But what doesconqueror usually get?failure, soldiers' death, or even loss of power.
So, what is morality?Or, what kind of things are moral and others areimmoral?No one can clearly define this, neither does the author.Different persons have different definitions, different levels ofmorality, and what should be done is also various. even if we wantothers to be moral, we have no ability and also no right to use ourmorality to rule others, isn't it?
correct words
wrong correct
conquor conquer
politicist politician
emporer emperor |
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