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第12章

statesman-第12章

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they rule; and which has these characteristics; may be described as

the only true State。 All other governments are not genuine or real;

but only imitations of this; and some of them are better and some of

them are worse; the better are said to be well governed; but they

are mere imitations like the others。

  Y。 Soc。 I agree; Stranger; in the greater part of what you say;

but as to their ruling without laws…the expression has a harsh sound。

  Str。 You have been too quick for me; Socrates; I was just going to

ask you whether you objected to any of my statements。 And now I see

that we shall have to consider this notion of there being good

government without laws。

  Y。 Soc。 Certainly。

  Str。 There can be no doubt that legislation is in a manner the

business of a king; and yet the best thing of all is not that the

law should rule; but that a man should rule; supposing him to have

wisdom and royal power。 Do you see why this is?

  Y。 Soc。 Why?

  Str。 Because the law does not perfectly comprehend what is noblest

and most just for all and therefore cannot enforce what is best。 The

differences of men and actions; and the endless irregular 

movements of

human things; do not admit of …any universal and simple rule。 And no

art whatsoever can lay down a rule which will last for all time。

  Y。 Soc。 Of course not。

  Str。 But the law is always striving to make one;…like an obstinate

and ignorant tyrant; who will not allow anything to be done contrary

to his appointment; or any question to be asked…not even in sudden

changes of circumstances; when something happens to be better than

what he commanded for some one。

  Y。 Soc。 Certainly; the law treats us all precisely in the manner

which you describe。

  Str。 A perfectly simple principle can never be applied to 

a state of

things which is the reverse of simple。

  Y。 Soc。 True。

  Str。 Then if the law is not the perfection of right; why are we

compelled to make laws at all? The reason of this has next to be

investigated。

  Y。 Soc。 Certainly。

  Str。 Let me ask; whether you have not meetings for gymnastic

contests in your city; such as there are in other cities; at 

which men

compete in running; wrestling; and the like?

  Y。 Soc。 Yes; they are very common among us。

  Str。 And what are the rules which are enforced on their pupils by

professional trainers or by others having similar authority? Can you

remember?

  Y。 Soc。 To what do you refer?

  Str。 The training…masters do not issue minute rules for 

individuals;

or give every individual what is exactly suited to his constitution;

they think that they ought to go more roughly to work; and to

prescribe generally the regimen; which will benefit the majority。

  Y。 Soc。 Very true。

  Str。 And therefore they assign equal amounts of exercise to them

all; they send them forth together; and let them rest together from

their running; wrestling; or whatever the form of bodily exercise

may be。

  Y。 So True。

  Str。 And now observe that the legislator who has to 

preside over the

herd; and to enforce justice in their dealings with one another;

will not be able; in enacting for the general good; to 

provide exactly

what is suitable for each particular case。

  Y。 Soc。 He cannot be expected to do so。

  Str。 He will lay down laws in a general form for the majority;

roughly meeting the cases of individuals; and some of them he will

deliver in writing; and others will be unwritten; and these last

will be traditional customs of the country。

  Y。 Soc。 He will be right。

  Str。 Yes; quite right; for how can he sit at every man's side all

through his life; prescribing for him the exact particulars of his

duty? Who; Socrates; would be equal to such a task? No one who

really had the royal science; if he had been able to do this; would

have imposed upon himself the restriction of a written law。

  Y。 Soc。 So I should infer from what has now been said。

  Str。 Or rather; my good friend; from what is going to be said。

  Y。 Soc。 And what is that?

  Str。 Let us put to ourselves the case of a physician; or trainer;

who is about to go into a far country; and is expecting to be a long

time away from his patients…thinking that his instructions 

will not be

remembered unless they are written down; he will leave notes of them

for the use of his pupils or patients。

  Y。 Soc。 True。

  Str。 But what would you say; if he came back sooner than he had

intended; and; owing to an unexpected change of the winds or other

celestial influences; something else happened to be better for

them…would he not venture to suggest this new remedy; although not

contemplated in his former prescription? Would he persist in 

observing

the original law; neither himself giving any few 

commandments; nor the

patient daring to do otherwise than was prescribed; under the idea

that this course only was healthy and medicinal; all others noxious

and heterodox? Viewed in the light of science and true art; would

not all such enactments be utterly ridiculous?

  Y。 Soc。 Utterly。

  Str。 And if he who gave laws; written or unwritten; 

determining what

was good or bad; honourable or dishonourable; just or unjust; to the

tribes of men who flock together in their several cities; and are

governed accordance with them; if; I say; the wise legislator were

suddenly to come again; or another like to him; is he to be 

prohibited

from changing them?…would not this prohibition be in reality quite

as ridiculous as the other?

  Y。 Soc。 Certainly。

  Str。 Do you know a plausible saying of the common people 

which is in

point?

  Y。 Soc。 I do not recall what you mean at the moment。

  Str。 They say that if any one knows how the ancient laws may be

improved; he must first persuade his own State of the 

improvement; and

then he may legislate; but not otherwise。

  Y。 Soc。 And are they not right?

  Str。 I dare say。 But supposing that he does use some 

gentle violence

for their good; what is this violence to be called? Or rather;

before you answer; let me ask the same question in reference to our

previous instances。

  Y。 Soc。 What do you mean?

  Str。 Suppose that a skilful physician has a patient; of 

whatever sex

or age; whom he compels against his will to do something for his

good which is contrary to the written rules; what is this compulsion

to be called? Would you ever dream of calling it a violation of the

art; or a breach of the laws of health? Nothing could be more unjust

than for the patient to whom such violence is applied; to charge the

physician who practises the violence with wanting skill or 

aggravating

his disease。

  Y。 Soc。 Most true。

  Str。 In the political art error is not called disease; but evil;

or disgrace; or injustice。

  Y。 Soc。 Quite true。

  Str。 And when the citizen; contrary to law and custom; is

compelled to do what is juster and better and nobler than he did

before; the last and most absurd thing which he could say about such

violence is that he has incurred disgrace or evil or injustice at

the hands of those who compelled him。

  Y。 Soc。 Very true。

  Str。 And shall we say that the violence; if exercised by a 

rich man;

is just; and if by a poor man; unjust? May not any man; rich or

poor; with or without laws; with the will of the citizens or against

the will of the citizens; do what is for their interest? Is not this

the true principle of government; according to which the 

wise and good

man will order the affairs of his subjects? As the pilot; by

watching continually over the interests of the ship and of the

crew…not by laying down rules; but by making his art a law…preserves

the lives of his fellow…sailors; even and in the self…same way; may

there not be a true form of polity created by those who are able to

govern in a similar spirit; and who show a strength of art which is

superior to the law? Nor can wise rulers ever err while they;

observing the one great rule of distributing justice to the citizens

with intelligence and skill; are able to preserve them; and; 

as far as

may be; to make them better from being wor

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