the origins of contemporary france-1-第68节

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The　mistake　committed　by　civilization。　　…　The　injustice　of　property

and　of　society。



A　return　to　nature；　meaning　by　this　the　abolition　of　society；　is

the　war…cry　of　the　whole　encyclopedic　battalion。　　The　same　shout　is

heard　in　another　quarter；　coming　the　battalion　of　Rousseau　and　the

socialists　who；　in　their　turn；　march　up　to　the　assault　of　the

established　régime。　　The　mining　and　the　sapping　of　the　walls　practiced

by　the　latter　seems　less　extensive；　but　are　nevertheless　more

effective；　and　the　destructive　machinery　it　employs　consists　of　a　new

conception　of　human　nature。　　This　Rousseau　has　drawn　exclusively　from

the　spectacle　in　his　own　heart：　＇28＇　Rousseau；　a　strange；　original　and

superior　man；　who；　from　his　infancy；　harbored　within　him　a　germ　of

insanity；　and　who　finally　became　wholly　insane；　a　wonderful；　ill…

balanced　mind　in　which　sensations；　emotions　and　images　are　too

powerful：　at　once　blind　and　perspicacious；　a　veritable　poet　and　a

morbid　poet；　who；　instead　of　things　and　events　beheld　reveries；　living

in　a　romance　and　dying　in　a　nightmare　of　his　own　creation；　incapable

of　controlling　and　of　behaving　himself；　confounding　resolution　with

action；　vague　desire　with　resolution；　and　the　role　he　assumed　with　the

character　he　thought　he　possessed　；　wholly　disproportionate　to　the

ordinary　ways　of　society；　hitting；　wounding　and　soiling　himself

against　every　hindrance　on　his　way；　at　times　extravagant；　mean　and

criminal；　yet　preserving　up　to　the　end　a　delicate　and　profound

sensibility；　a　humanity；　pity；　the　gift　of　tears；　the　faculty　of

living；　the　passion　for　justice；　the　sentiment　of　religion　and　of

enthusiasm；　like　so　many　vigorous　roots　in　which　generous　sap　is

always　fermenting；　whilst　the　stem　and　the　branches　prove　abortive　and

become　deformed　or　wither　under　the　inclemency　of　the　atmosphere。　　How

explain　such　a　contrast？　How　did　Rousseau　himself　account　for　it？　A

critic；　a　psychologist　would　merely　regard　him　as　a　singular　case；　the

effect　of　an　extraordinarily　discordant　mental　formation；　analogous　to

that　of　Hamlet；　Chatterton；　René　or　Werther；　adopted　to　poetic

spheres；　but　unsuitable　for　real　life。　　Rousseau　generalizes；　occupied

with　himself；　even　to　infatuation；　and；　seeing　only　himself；　he

imagines　mankind　to　be　like　himself；　and　〃describes　it　as　the　feels　it

inside　himself〃。　　His　pride；　moreover；　finds　this　profitable；　he　is

gratified　at　considering　himself　the　prototype　of　humanity　；　the

statue　he　erects　of　himself　becomes　more　important；　he　rises　in　his

own　estimation　when；　in　confessing　to　himself；　he　thinks　he　is

confessing　the　human　species。　　Rousseau　convokes　the　assembly　of

generations　with　the　trumpet　of　the　day　of　judgment；　and　boldly　stands

up　in　the　eyes　of　all　men　and　of　the　Supreme　Judge；　exclaiming；　〃Let

anyone　say；　if　he　dares：　'I　was　a　better　man　than　Thou！'　〃＇29＇　All　his

blemishes　must　be　the　fault　of　society；　his　vices　and　his　baseness

must　be　attributed　to　circumstances：



〃If　I　had　fallen　into　the　hands　of　a　better　master。。。。I　should　have

been　a　good　Christian；　a　good　father；　a　good　friend；　a　good　workman；　a

good　man　in　all　things。〃



The　wrong　is　thus　all　on　the　side　of　society。　　　　In　the　same　way；

with　Man　in　general；　his　nature　is　good。



　〃His　first　impulses　are　always　right。。。。。　　The　fundamental

principle　of　all　moral　questions　which　I　have　argued　in　all　my

writings；　is　that　Man　is　naturally　good；　and　loving　justice　and

order。。。。。　　'Emile；'　especially；　is　a　treatise　on　the　natural　goodness

of　Man；　intended　to　show　how　vice　and　error；　foreign　to　his

constitution；　gradually　find　their　way　into　it　from　without　and

insensibly　change　him。。。。。Nature　created　Man　happy　and　good；　while

society　has　depraved　him　and　made　him　miserable。〃＇30＇



Imagine　him　divested　of　his　factitious　habits；　of　his　superadded

necessities；　of　his　false　prejudices；　put　aside　systems；　study　your

own　heart；　listen　to　the　inward　dictates　of　feeling；　let　yourself　be

guided　by　the　light　of　instinct　and　of　conscience；　and　you　will　again

find　the　first　Adam；　like　an　incorruptible　marble　statue　that　has

fallen　into　a　marsh；　a　long　time　lost　under　a　crust　of　slime　and　mud；

but　which；　released　from　its　foul　covering；　may　be　replaced　on　its

pedestal　in　the　completeness　of　its　form　and　in　the　perfect　purity　of

its　whiteness。



Around　this　central　idea　a　reform　occurs　in　the　spiritualistic

doctrine。　　　　　A　being　so　noble　cannot　possibly　consist　of　a　simple

collection　of　organs；　he　is　something　more　than　mere　matter；　the

impression　he　derives　from　his　senses　do　not　constitute　his　full

being。



〃I　am　not　merely　a　sensitive　and　passive　being；　but　an　active　and

intelligent　being；　and；　whatever　philosophy　may　say；　I　dare　claim　the

honor　of　thinking。〃



And　better　still；　this　thinking　principle；　in　Man；　at　least；　is　of

a　superior　kind。



　〃Show　me　another　animal　on　the　globe　capable　of　producing　fire　and

of　admiring　the　sun。　　What？　I　who　am　able　to　observe；　to　comprehend

beings　and　their　associations；　who　can　appreciate　order；　beauty　and

virtue；　who　can　contemplate　the　universe　and　exalt　myself　to　the　hand

which　controls　it；　who　can　love　the　good　and　do　good；　should　I　compare

myself　to　brutes！〃　Man　is　free；　capable　of　deciding　between　two

actions；　and　therefore　the　creator　of　his　actions　；　he　is　accordingly

a　first　and　original　cause；　〃an　immaterial　substance；〃　distinct　from

the　body；　a　soul　hampered　by　the　body　and　which　may　survive　the　body。

　　　This　immortal　soul　imprisoned　within　the　flesh　has　conscience　for

its　organ。　　〃O　Conscience；　divine　instinct；　immortal　and　celestial

voice；　unfailing　guide　of　an　ignorant　and　finite　but　free　and

intelligent　being；　infallible　judge　between　good　and　evil；　and

rendering　Man　similar　to　God；　Thou　foremost　the　superiority　of　his

nature！〃



　Alongside　of　vanity；　by　which　we　subordinate　everything　to

ourselves；　there　is　a　love　of　order　by　which　we　subordinate　ourselves

to　the　whole。　　Alongside　of　egoism；　by　which　Man　seeks　happiness　even

at　the　expense　of　others；　is　sympathy；　by　which　he　seeks　the　happiness

of　others　even　at　the　expense　of　his　own。　　Personal　enjoyment　does　not

suffice　him；　he　still　needs　tranquillity　of　conscience　and　the

effusions　of　the　heart。　　　　Such　is　Man　as　God　designed　and　created

him；　in　his　organization　there　is　no　defect。　　Inferior　elements　are　as

serviceable　as　the　superior　elements；　all　are　essential；

proportionate；　in　proper　place；　not　only　the　heart；　the　conscience；

the　intellect；　and　the　faculties　by　which　we　surpass　brutes；　but　again

the　inclinations　in　common　with　animals；　the　instinct　of　self…

preservation　and　of　self…defense；　the　need　of　physical　activity；

sexual　appetite；　and　other　primitive　impulses　as　we　observe　them　in

the　child；　the　savage　and　the　uncultivated　Man。＇31＇　None　of　these　in

themselves　are　either　vicious　or　injurious。　　None　are　too　strong；　even

the　love　of　self。　　None　come　into　play　out　of　season。　　If　we　would　not

interfere　with　them；　if　we　would　impose　no　constraint　on　them；　if　we

would　permit　these　sparkling　fountains　to　flow　according　to　their

bent；　if　we　would　not　confine　them　to　our　artificial　and　foul

channels；　we　should　never　see　them　boiling　over　and　becoming　turbid。

We　look　with　wonder　on　their　ravages　and　on　their　stains；　we　forget

that；　in　the　beginning；　they　were　pure　and　undefiled。　　The　fault　is

with　us；　in　our　social　arrangements；　in　our　encrusted　and　formal

channels　whereby　we　cause　deviations　and　windings；　and　make　them　heave

and　bound。　　〃Your　very　governments　are　the　cause　of　the　evils　which

they　pretend　to　remedy。　　Ye　scepters　of　iron！　ye　absurd　laws；　ye　we

reproach　for　our　inability　to　fulfill　our　duties　on　earth！〃　Away　with

these　dikes；　the　work　of　tyranny　and　routine！　An　emancipated　nature

will　at　once　resume　a　direct　and　healthy　course　and　man；　without

effort；　will　find　himself　not　only　happy　but　virtuous　as　well。＇32＇　On

this　principle　the　attack　begins：　there　is　none　that　is　pushed

further；　nor　conducted　with　more　bitter　hostility。　　Thus　far　existing

institutions　are　described　simply　as　oppressive　and　unreasonable；　but

now　they　are　now　they　are　accused　of　being　unjust　and　corrupting　as

well。　　Reason　and　the　natural　desires　were　the　only　insurgents；

conscience　and　pride　are　now　in　rebellion。　　With　Voltaire　and

Montesquieu　all　I　might　hope　for　is　that　fewer　evils　might　be

anticipated。　　With　Diderot　and　d'Holbach　the　horizon　discloses　only　a

glowing　El　Dorado　or　a　comfortable　Cythera。　　With　Rousseau　I　behold

within　reach　an　Eden　where　I　shall　immediately　recover　a　nobility

inseparable　from　my　happiness。　　It　is　my　right；　nature　and　Providence

summon　me　to　it；　it　is　my　heritage。　　One　arbitrary　institution　alone

keeps　me　away　from　it；　the　creator　of　my　vices　as　of　my　misery。　　With

what　rage　and　fury　I　will　overthrow　this　ancient　barrier！　　　　We

detect　this　in　the　vehement　tone；　in　the　embittered　style；　and　in　the

sombre　elo