太子爷小说网 > 英语电子书 > of refinement in the arts >

第3节

of refinement in the arts-第3节

小说: of refinement in the arts 字数: 每页4000字

按键盘上方向键 ← 或 → 可快速上下翻页,按键盘上的 Enter 键可回到本书目录页,按键盘上方向键 ↑ 可回到本页顶部!
————未阅读完?加入书签已便下次继续阅读!



aristocratical tyranny。
    The lower house is the support of our popular government; and
all the world acknowledges; that it owed its chief influence and
consideration to the encrease of commerce; which threw such a
balance of property into the hands of the commons。 How
inconsistent then is it to blame so violently a refinement in the
arts; and to represent it as the bane of liberty and public
spirit!
    To declaim against present times; and magnify the virtue of
remote ancestors; is a propensity almost inherent in human
nature: And as the sentiments and opinions of civilized ages
alone are transmitted to posterity; hence it is that we meet with
so many severe judgments pronounced against luxury; and even
science; and hence it is that at present we give so ready an
assent to them。 But the fallacy is easily perceived; by comparing
different nations that are contemporaries; where we both judge
more impartially; and can better set in opposition those manners;
with which we are sufficiently acquainted。 Treachery and cruelty;
the most pernicious and most odious of all vices; seem peculiar
to uncivilized ages; and by the refined GREEKS and ROMANS were
ascribed to all the barbarous nations; which surrounded them。
They might justly; therefore; have presumed; that their own
ancestors; so highly celebrated; possessed no greater virtue; and
were as much inferior to their posterity in honour and humanity;
as in taste and science。 An ancient FRANK or SAXON may be highly
extolled: But I believe every man would think his life or fortune
much less secure in the hands of a MOOR or TARTAR; than in those
of a FRENCH or ENGLISH gentleman; the rank of men the most
civilized in the most civilized nations。
    We come now to the second position which we proposed to
illustrate; to wit; that; as innocent luxury; or a refinement in
the arts and conveniencies of life; is advantageous to the
public; so wherever luxury ceases to be innocent; it also ceases
to be beneficial; and when carried a degree farther; begins to be
a quality pernicious; though; perhaps; not the most pernicious;
to political society。
    Let us consider what we call vicious luxury。 No
gratification; however sensual; can of itself be esteemed
vicious。 A gratification is only vicious; when it engrosses all a
man's expence; and leaves no ability for such acts of duty and
generosity as are required by his situation and fortune。 Suppose;
that he correct the vice; and employ part of his expence in the
education of his children; in the support of his friends; and in
relieving the poor; would any prejudice result to society? On the
contrary; the same consumption would arise; and that labour;
which; at present; is employed only in producing a slender
gratification to one man; would relieve the necessitous; and
bestow satisfaction on hundreds。 The same care and toil that
raise a dish of peas at CHRISTMAS; would give bread to a whole
family during six months。 To say; that; without a vicious luxury;
the labour would not have been employed at all; is only to say;
that there is some other defect in human nature; such as
indolence; selfishness; inattention to others; for which luxury;
in some measure; provides a remedy; as one poison may be an
antidote to another。 But virtue; like wholesome food; is better
than poisons; however corrected。
    Suppose the same number of men; that are at present in GREAT
BRITAIN; with the same soil and climate; I ask; is it not
possible for them to be happier; by the most perfect way of life
that can be imagined; and by the greatest reformation that
Omnipotence itself could work in their temper and disposition? To
assert; that they cannot; appears evidently ridiculous。 As the
land is able to maintain more than all its present inhabitants;
they could never; in such a UTOPIAN state; feel any other ills
than those which arise from bodily sickness; and these are not
the half of human miseries。 All other ills spring from some vice;
either in ourselves or others; and even many of our diseases
proceed from the same origin。 Remove the vices; and the ills
follow。 You must only take care to remove all the vices。 If you
remove part; you may render the matter worse。 By banishing
vicious luxury; without curing sloth and an indifference to
others; you only diminish industry in the state; and add nothing
to men's charity or their generosity。 Let us; therefore; rest
contented with asserting; that two opposite vices in a state may
be more advantageous than either of them alone; but let us never
pronounce vice in itself advantageous。 Is it not very
inconsistent for an author to assert in one page; that moral
distinctions are inventions of politicians for public interest;
and in the next page maintain; that vice is advantageous to the
public? And indeed it seems upon any system of morality; little
less than a contradiction in terms; to talk of a vice; which is
in general beneficial to society。
    I thought this reasoning necessary; in order to give some
light to a philosophical question; which has been much disputed
in ENGLAND。 I call it a philosophical question; not a political
one。 For whatever may be the consequence of such a miraculous
transformation of mankind; as would endow them with every species
of virtue; and free them from every species of vice; this
concerns not the magistrate; who aims only at possibilities。 He
cannot cure every vice by substituting a virtue in its place。
Very often he can only cure one vice by another; and in that
case; he ought to prefer what is least pernicious to society。
Luxury; when excessive; is the source of many ills; but is in
general preferable to sloth and idleness; which would commonly
succeed in its place; and are more hurtful both to private
persons and to the public。 When sloth reigns; a mean uncultivated
way of life prevails amongst individuals; without society;
without enjoyment。 And if the sovereign; in such a situation;
demands the service of his subjects; the labour of the state
suffices only to furnish the necessaries of life to the
labourers; and can afford nothing to those who are employed in
the public service。 





The End

返回目录 上一页 回到顶部 0 0

你可能喜欢的