登陆注册
4132500000019

第19章 CHAP. VI.(5)

Sec. 69. The first part then of paternal power, or rather duty, which is education, belongs so to the father, that it terminates at a certain season; when the business of education is over, it ceases of itself, and is also alienable before: for a man may put the tuition of his son in other hands; and he that has made his son an apprentice to another, has discharged him, during that time, of a great part of his obedience both to himself and to his mother. But all the duty of honour, the other part, remains never the less entire to them; nothing can cancel that: it is so inseparable from them both, that the father's authority cannot dispossess the mother of this right, nor can any man discharge his son from honouring her that bore him. But both these are very far from a power to make laws, and enforcing them with penalties, that may reach estate, liberty, limbs and life. The power of commanding ends with nonage; and though, after that, honour and respect, support and defence, and whatsoever gratitude can oblige a man to, for the highest benefits he is naturally capable of, be always due from a son to his parents; yet all this puts no scepter into the father's hand, no sovereign power of commanding. He has no dominion over his son's property, or actions; nor any right, that his will should prescribe to his son's in all things; however it may become his son in many things, not very inconvenient to him and his family, to pay a deference to it.

Sec. 70. A man may owe honour and respect to an ancient, or wise man; defence to his child or friend; relief and support to the distressed; and gratitude to a benefactor, to such a degree, that all he has, all he can do, cannot sufficiently pay it: but all these give no authority, no right to any one, of making laws over him from whom they are owing. And it is plain, all this is due not only to the bare title of father; not only because, as has been said, it is owing to the mother too; but because these obligations to parents, and the degrees of what is required of children, may be varied by the different care and kindness, trouble and expence, which is often employed upon one child more than another.

Sec. 71. This shews the reason how it comes to pass, that parents in societies, where they themselves are subjects, retain a power over their children, and have as much right to their subjection, as those who are in the state of nature. Which could not possibly be, if all political power were only paternal, and that in truth they were one and the same thing: for then, all paternal power being in the prince, the subject could naturally have none of it. But these two powers, political and paternal, are so perfectly distinct and separate; are built upon so different foundations, and given to so different ends, that every subject that is a father, has as much a paternal power over his children, as the prince has over his: and every prince, that has parents, owes them as much filial duty and obedience, as the meanest of his subjects do to their's; and can therefore contain not any part or degree of that kind of dominion, which a prince or magistrate has over his subject.

Sec. 72. Though the obligation on the parents to bring up their children, and the obligation on children to honour their parents, contain all the power on the one hand, and submission on the other, which are proper to this relation, yet there is another power ordinarily in the father, whereby he has a tie on the obedience of his children; which tho' it be common to him with other men, yet the occasions of shewing it, almost consich tho' it be common to him with other men, yet the occasions of shewing it, almost constantly happening to fathers in their private families, and the instances of it elsewhere being rare, and less taken notice of, it passes in the world for a part of paternal jurisdiction. And this is the power men generally have to bestow their estates on those who please them best; the possession of the father being the expectation and inheritance of the children, ordinarily in certain proportions, according to the law and custom of each country; yet it is commonly in the father's power to bestow it with a more sparing or liberal hand, according as the behaviour of this or that child hath comported with his will and humour.

Sec. 73. This is no small tie on the obedience of children:

同类推荐
  • 刘河间伤寒医鉴

    刘河间伤寒医鉴

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 国初礼贤录

    国初礼贤录

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 啸旨

    啸旨

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 周易参同契注·储华谷

    周易参同契注·储华谷

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 清和真人北游语录

    清和真人北游语录

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
热门推荐
  • 变形记 城堡(经典译林)

    变形记 城堡(经典译林)

    卡夫卡被誉为“现代文学的魔法师”、“20世纪最优秀的作家之一”。他的小说全部都是关于人类世界这个庞大的寓言体系的一部分,他自己也是其中的一部分。卡夫卡用简洁的文字和深刻的象征洞悉人们生活的虚无、矛盾和荒谬,剖析人性的孤独、脆弱和绝望,以不朽而精辟的真知揭示生命及其生命置身其中的世界的所有真相。《变形记 城堡》收入了奥地利作家卡夫卡的作品《变形记》和《城堡》两部作品。
  • 一个人的修道

    一个人的修道

    修仙世界,一个穿越而来的底层修道者的混世录,以阵法建基,以创造为本,发展自己的修真文明,铸就修真史上重要的一笔篇章。我对自己发誓,我会永世长存,一千年太短,十万年才算开始。第一卷结束,第二卷完结,第三卷修真大势来临
  • 子不语

    子不语

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 你是我戒不掉的喜欢

    你是我戒不掉的喜欢

    【甜宠少女心爆棚的文】她是C国一人之下万人之上,集倾世美貌的公主殿下,也是年度最具才气的神秘画家。为了完成梦想,她不得不乔装打扮,扮猪吃虎进入贵族学校。谁知一个不小心,竟阴差阳错的招惹上腹黑恶魔一只。从此以后她就被这个恶魔惦记上了。吃醋的时候,他说,“景画,你是我的,不准看其他异性一眼。”护短的时候,他说,“全世界只有我能欺负她,谁敢碰她一根头发试试?”表白的时候,他说,“景画,我喜欢你,跟我在一起,我宠你上天。”女孩满脸羞红,小鹿乱撞的问,“那……你有多喜欢我?”恶魔深情一笑,强势将她壁咚,“对你的喜欢多到无法计算,必须要用一生一世的时间才能告诉你,你准备好了吗?”
  • 狼王归来

    狼王归来

    统治了若干年的族群日益强盛,老狼王却被儿子赶下王位并驱赶出族群,昔日的妻妾归了新狼王所有,面对残酷的森林法则,老狼王无奈,它捕杀到一头雄壮的马鹿拖曳回领地,以证明自己没有老,最后怆然死去;狼王后不肯下嫁新狼王,没跟族群迁徙,带着老狼王的遗腹子孤独地在香洼山生活;一次偶然的机会,它从雪窠里叼回一个人类的孩子哺育;一个逃兵从猎人钢夹下救了一只母狼,逃兵遭追捕时,母狼勇敢地站出来;人类的母亲突然出现在狼孩面前时,狼孩会做何反应?狼族群最终覆灭的隐喻,警示了人类什么呢?
  • 民间美术

    民间美术

    我们就是要通过彰显我国多姿多彩的民俗文化,保持中华民族的文化符号与特征,维护中华文化的本土化和多样化,这是具有伟大战略意义的事情。而对于每一个读者尤其是青少年读者来说,可以通过本书充分认识中华民族的辉煌文化,学习民族先人的聪明才智,树立正确的世界观、人生观、价值观,更加热爱祖国,热爱民族文化,并能够在继承前人的基础上进行新时代的文化创新和艺术创新。
  • 法律史的视界:梁治平自选集

    法律史的视界:梁治平自选集

    《法律史的视界:梁治平自选集》由梁治平将其近三十年学术生涯中最具代表性的文章编为自选集,偏重于法的历史和理论。梁治平先生一向立足于“用文化去阐明法律,用法律去阐明文化”的法律文化观,拒绝套用流行的历史分期和法律分类去撰写历史,更反对对历史作教条式的裁断,而是将法律现象置于更广阔的历史、社会和文化背景中去理解。
  • 孙威敏征南录

    孙威敏征南录

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 一封电报

    一封电报

    警视厅搜查一科被一种平静的喜悦包围着。尤其对这两个人而言,这几天无事可做,简直是值得祝福的日子。这两个人就是箱崎科长和25岁的井上刑警。“喂,井上。”箱崎科长叫道。“是,科长。”“你和那个可爱的姑娘进展如何?”“嗯,啊嗯。”井上羞红了脸。“我随时都可以做你们的证婚人哪。”今天箱崎的情绪格外地好,“必要时告诉我一声。”“谢谢科长关照。”“你平时太忙了。”箱崎诚恳地说。“科长。”井上郑重其事地说道。
  • 流浪的权杖:晋文公传

    流浪的权杖:晋文公传

    晋文公,姓姬名重耳,与周王室同宗,春秋时期著名的政治家,晋国国君,春秋五霸之一。晋献公之子,因其父晋献公宠爱骊姬,便废太子申生,立骊姬之子为嗣,重耳(晋文公)也遭到骊姬之乱的迫害,在其舅舅狐偃、好友赵衰等一班文武贤才的护送下离开了晋国,并流亡国外19年,在其流亡期间先后到达过狄、齐、曹、宋、郑、楚、秦等国,受到狄、齐、楚、秦等国的礼待。这期间,他先后与狄国公主季隗、齐国郡主齐姜相遇,并与她们产生了深厚的感情,继而结为夫妻。在流亡的19年里,晋文公尝尽了人间的酸甜苦辣,也了解了各国的风土人情,丰富了政治经验,为他后来称霸诸侯创造了条件。本书为你一一阐述了晋文公的传奇传奇一生。