theologico-political treatise p4(神学与政治专题研究4)-第2节
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neglects anything which he judges to be good； except with the hope of
gaining a greater good； or from the fear of a greater evil； nor does anyone
endure an evil except for the sake of avoiding a greater evil； or gaining a
greater good。 （28） That is； everyone will； of two goods； choose that which
he thinks the greatest； and； of two evils； that which he thinks the least。 （29）
I say advisedly that which he thinks the greatest or the least； for it does not
necessarily follow that he judges right。 （30） This law is so deeply
implanted in the human mind that it ought to be counted among eternal
truths and axioms。
（16：31） As a necessary consequence of the principle just enunciated；
no one can honestly promise to forego the right which he has over all
things ＇Endnote 26＇； and in general no one will abide by his promises；
unless under the fear of a greater evil； or the hope of a greater good。 （32）
An example will make the matter clearer。 （33） Suppose that a robber
forces me to promise that I will give him my goods at his will and pleasure。
（34） It is plain （inasmuch as my natural right is； as I have shown； co…
extensive with my power） that if I can free myself from this robber by
stratagem； by assenting to his demands； I have the natural right to do so；
and to pretend to accept his conditions。 （35） Or again； suppose I have
genuinely promised someone that for the space of twenty days I will not
taste food or any nourishment； and suppose I afterwards find that was
foolish； and cannot be kept without very great injury to myself； as I am
bound by natural law and right to choose the least of two evils； I have
complete right to break my compact； and act as if my promise had never
been uttered。 （36） I say that I should have perfect natural right to do so；
whether I was actuated by true and evident reason； or whether I was
actuated by mere opinion in thinking I had promised rashly； whether my
reasons were true or false； I should be in fear of a greater evil； which； by
the ordinance of nature； I should strive to avoid by every means in my
power。
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（16：37） We may； therefore； conclude that a compact is only made valid
by its utility； without which it becomes null and void。 （38） It is； therefore；
foolish to ask a man to keep his faith with us for ever； unless we also
endeavour that the violation of the compact we enter into shall involve for
the violator more harm than good。 （39） This consideration should have
very great weight in forming a state。 （40） However； if all men could be
easily led by reason alone； and could recognize what is best and most
useful for a state； there would be no one who would not forswear deceit；
for everyone would keep most religiously to their compact in their desire
for the chief good； namely； the shield and buckler of the commonwealth。
（41） However； it is far from being the case that all men can always be
easily led by reason alone； everyone is drawn away by his pleasure； while
avarice； ambition； envy； hatred； and the like so engross the mind that；
reason has no place therein。 （42） Hence； though men make … promises with
all the appearances of good faith； and agree that they will keep to their
engagement； no one can absolutely rely on another man's promise unless
there is something behind it。 （43） Everyone has by nature a right to act
deceitfully。 and to break his compacts； unless he be restrained by the hope
of some greater good； or the fear of some greater evil。
（16：44） However； as we have shown that the natural right of the
individual is only limited by his power； it is clear that by transferring；
either willingly or under compulsion； this power into the hands of another；
he in so doing necessarily cedes also a part of his right； and further； that
the Sovereign right over all men belongs to him who has sovereign power；
wherewith he can compel men by force； or restrain them by threats of the
universally feared punishment of death； such sovereign right he will retain
only so long as he can maintain his power of enforcing his will； otherwise
he will totter on his throne； and no one who is stronger than he will be
bound unwillingly to obey him。
（16：45） In this manner a society can be formed without any violation
of natural right； and the covenant can always be strictly kept … that is； if
each individual hands over the whole of his power to the body politic； the
latter will then possess sovereign natural right over all things； that is； it
will have sole and unquestioned dominion； and everyone will be bound to
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obey； under pain of the severest punishment。 （46） A body politic of this
kind is called a Democracy； which may be defined as a society which
wields all its power as a whole。 （47） The sovereign power is not restrained
by any laws； but everyone is bound to obey it in all things； such is the state
of things implied when men either tacitly or expressly handed over to it all
their power of self…defence； or in other words； all their right。 （48） For if
they had wished to retain any right for themselves； they ought to have
taken precautions for its defence and preservation； as they have not done
so； and indeed could not have done so without dividing and consequently
ruining the state； they placed themselves absolutely at the mercy of the
sovereign power； and； therefore； having acted （as we have shown） as
reason and necessity demanded； they are obliged to fulfil the commands of
the sovereign power； however absurd these may be； else they will be
public enemies； and will act against reason； which urges the preservation
of the state as a primary duty。 （49） For reason bids us choose the least of
two evils。
（16：50） Furthermore； this danger of submitting absolutely to the
dominion and will of another； is one which may be incurred with a light
heart： for we have shown that sovereigns only possess this right of
imposing their will； so long as they have the full power to enforce it： if
such power be lost their right to command is lost also； or lapses to those
who have assumed it and can keep it。 （51） Thus it is very rare for
sovereigns to impose thoroughly irrational commands； for they are bound
to consult their own interests； and retain their power by consulting the
public good and acting according to the dictates of reason； as Seneca says；
〃violenta imperia nemo continuit diu。〃 （52） No one can long retain a
tyrant's sway。
（16：53） In a democracy； irrational commands are still less to be feared：
for it is almost impossible that the majority of a people； especially if it be a
large one； should agree in an irrational design： and； moreover； the basis
and aim of a democracy is to avoid the desires as irrational； and to bring
men as far as possible under the control of reason； so that they may live in
peace and harmony： if this basis be removed the whole fabric falls to ruin。
（16：54） Such being the ends in view for the sovereign power； the duty
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of subjects is； as I have said； to obey its commands； and to recognize no
right save that which it sanctions。
＇16：4＇ （55） It will； perhaps； be thought that we are turning subjects into
slaves： for slaves obey commands and free men live as they like； but this
idea is based on a misconception； for the true slave is he who is led away
by his pleasures and can neither see what is good for him nor act
accordingly： he alone is free who lives with free consent under the entire
guidance of reason。
（16：56） Action in obedience to orders does take away freedom in a
certain sense； but
