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第20章

on liberty-第20章

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too much ahead of the power which society then possessed of



disciplining and controlling them。 There has been a time when the



element of spontaneity and individuality was in excess; and the social



principle had a hard struggle with it。 The difficulty then was to



induce men of strong bodies or minds to pay obedience to any rules



which required them to control their impulses。 To overcome this



difficulty; law and discipline; like the Popes struggling against



the Emperors; asserted a power over the whole man; claiming to control



all his life in order to control his character…which society had not



found any other sufficient means of binding。 But society has now



fairly got the better of individuality; and the danger which threatens



human nature is not the excess; but the deficiency; of personal



impulses and preferences。 Things are vastly changed since the passions



of those who were strong by station or by personal endowment were in a



state of habitual rebellion against laws and ordinances; and



required to be rigorously chained up to enable the persons within



their reach to enjoy any particle of security。 In our times; from



the highest class of society down to the lowest; every one lives as



under the eye of a hostile and dreaded censorship。 Not only in what



concerns others; but in what concerns only themselves; the



individual or the family do not ask themselves… what do I prefer? or;



what would suit my character and disposition? or; what would allow the



best and highest in me to have fair play; and enable it to grow and



thrive? They ask themselves; what is suitable to my position? what



is usually done by persons of my station and pecuniary



circumstances? or (worse still) what is usually done by persons of a



station and circumstances superior to mine? I do not mean that they



choose what is customary in preference to what suits their own



inclination。 It does not occur to them to have any inclination; except



for what is customary。 Thus the mind itself is bowed to the yoke: even



in what people do for pleasure; conformity is the first thing



thought of; they like in crowds; they exercise choice only among



things commonly done: peculiarity of taste; eccentricity of conduct;



are shunned equally with crimes: until by dint of not following



their own nature they have no nature to follow: their human capacities



are withered and starved: they become incapable of any strong wishes



or native pleasures; and are generally without either opinions or



feelings of home growth; or properly their own。 Now is this; or is



it not; the desirable condition of human nature?



  It is so; on the Calvinistic theory。 According to that; the one



great offence of man is self…will。 All the good of which humanity is



capable is comprised in obedience。 You have no choice; thus you must



do; and no otherwise: 〃whatever is not a duty; is a sin。〃 Human nature



being radically corrupt; there is no redemption for any one until



human nature is killed within him。 To one holding this theory of life;



crushing out any of the human faculties; capacities; and



susceptibilities; is no evil: man needs no capacity; but that of



surrendering himself to the will of God: and if he uses any of his



faculties for any other purpose but to do that supposed will more



effectually; he is better without them。 This is the theory of



Calvinism; and it is held; in a mitigated form; by many who do not



consider themselves Calvinists; the mitigation consisting in giving



a less ascetic interpretation to the alleged will of God; asserting it



to be his will that mankind should gratify some of their inclinations;



of course not in the manner they themselves prefer; but in the way



of obedience; that is; in a way prescribed to them by authority;



and; therefore; by the necessary condition of the case; the same for



all。



  In some such insidious form there is at present a strong tendency to



this narrow theory of life; and to the pinched and hidebound type of



human character which it patronises。 Many persons; no doubt; sincerely



think that human beings thus cramped and dwarfed are as their Maker



designed them to be; just as many have thought that trees are a much



finer thing when clipped into pollards; or cut out into figures of



animals; than as nature made them。 But if it be any part of religion



to believe that man was made by a good Being; it is more consistent



with that faith to believe that this Being gave all human faculties



that they might be cultivated and unfolded; not rooted out and



consumed; and that he takes delight in every nearer approach made by



his creatures to the ideal conception embodied in them; every increase



in any of their capabilities of comprehension; of action; or of



enjoyment。 There is a different type of human excellence from the



Calvinistic: a conception of humanity as having its nature bestowed on



it for other purposes than merely to be abnegated。 〃Pagan



self…assertion〃 is one of the elements of human worth; as well as



〃Christian self…denial。〃* There is a Greek ideal of



self…development; which the Platonic and Christian ideal of



self…government blends with; but does not supersede。 It may be



better to be a John Knox than an Alcibiades; but it is better to be



a Pericles than either; nor would a Pericles; if we had one in these



days; be without anything good which belonged to John Knox。







  * Sterling's Essays。







  It is not by wearing down into uniformity all that is individual



in themselves; but by cultivating it; and calling it forth; within the



limits imposed by the rights and interests of others; that human



beings become a noble and beautiful object of contemplation; and as



the works partake the character of those who do them; by the same



process human life also becomes rich; diversified; and animating;



furnishing more abundant aliment to high thoughts and elevating



feelings; and strengthening the tie which binds every individual to



the race; by making the race infinitely better worth belonging to。



In proportion to the development of his individuality; each person



becomes more valuable to himself; and is therefore capable of being



more valuable to others。 There is a greater fulness of life about



his own existence; and when there is more life in the units there is



more in the mass which is composed of them。 As much compression as



is necessary to prevent the stronger specimens of human nature from



encroaching on the rights of others cannot be dispensed with; but



for this there is ample compensation even in the point of view of



human development。 The means of development which the individual loses



by being prevented from gratifying his inclinations to the injury of



others; are chiefly obtained at the expense of the development of



other people。 And even to himself there is a full equivalent in the



better development of the social part of his nature; rendered possible



by the restraint put upon the selfish part。 To be held to rigid



rules of justice for the sake of others; develops the feelings and



capacities which have the good of others for their object。 But to be



restrained in things not affecting their good; by their mere



displeasure; develops nothing valuable; except such force of character



as may unfold itself in resisting the restraint。 If acquiesced in;



it dulls and blunts the whole nature。 To give any fair play to the



nature of each; it is essential that different persons should be



allowed to lead different lives。 In proportion as this latitude has



been exercised in any age; has that age been noteworthy to



posterity。 Even despotism does not produce its worst effects; so



long as individuality exists under it; and whatever crushes



individuality is despotism; by whatever name it may be called; and



whether it profess

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