登陆注册
5214200000379

第379章

means "to oversee."(6) So that he who loves to govern rather than to do good is no bishop.Accordingly no one is prohibited from the search after truth, for in this leisure may most laudably be spent; but it is unseemly to covet the high position requisite for governing the people, even though that position be held and that government be administered in a seemly manner.And therefore holy leisure is longed for by the love of truth; but it is the necessity of love to undertake requisite business.If no one imposes this burden upon us, we are free to sift and contemplate truth; but if it be laid upon us, we are necessitated for love's sake to undertake it.And yet not even in this case are we obliged wholly to relinquish the sweets of contemplation;for were these to be withdrawn, the burden might prove more than we could bear.

CHAP.20.--THAT THE SAINTS ARE IN THIS LIFE BLESSED IN HOPE.

Since, then, the supreme good of the city of God is perfect and eternal peace, not such as mortals pass into and out of by birth and death, but the peace of freedom from all evil, in which the immortals ever abide; who can deny that that future life is most blessed, or that, in comparison with it, this life which now we live is most wretched, be it filled with all blessings of body and soul and external things? And yet, if any man uses this life with a reference to that other which he ardently loves and confidently hopes for, he may well be called even now blessed, though not in reality so much as in hope.But the actual possession of the happiness of this life, without the hope of what is beyond, is but a false happiness and profound misery.For the true blessings of the soul are not now enjoyed; for that is no true wisdom which does not direct all its prudent observations, manly actions, virtuous self-restraint, and just arrangements, to that end in which God shall be all and all in a secure eternity and perfect peace CHAP.21.--WHETHER THERE EVER WAS A ROMAN REPUBLIC ANSWERING TO THEDEFINITIONS

OF SCIPIO IN CICERO'S DIALOGUE.

This, then, is the place where I should fulfill the promise gave in the second book of this work,(1) and explain, as briefly and clearly as possible, that if we are to accept the definitions laid down by Scipio in Cicero's De Republica, there never was a Roman republic; for he briefly defines a republic as the weal of the people.And if this definition be true, there never was a Roman republic, for the people's weal was never attained among the Romans.For the people, according to his definition, is an assemblage associated by a common acknowledgment of right and by a community of interests.And what he means by a common acknowledgment of right he explains at large, showing that a republic cannot be administered without justice.Where, therefore, there is no true justice there can be no right.For that which is done by right is justly done, and what is unjustly done cannot be done by right.For the unjust inventions of men are neither to be considered nor spoken of as rights; for even they themselves say that right is that which flows from the fountain of justice, and deny the definition which is commonly given by those who misconceive the matter, that right is that which is useful to the stronger party.Thus, where there is not true justice there can be no assemblage of men associated by a common acknowledgment of right, and therefore there can be no people, as defined by Scipio or Cicero; and if no people, then no weal of the people, but only of some promiscuous multitude unworthy of the name of people.Consequently, if the republic is the weal of the people, and there is no people if it be not associated by a common acknowledgment of right, and if there is no right where there is no justice, then most certainly it follows that there is no republic where there is no justice.Further, justice is that virtue which gives every one his due.Where, then, is the justice of man, when he deserts the true God and yields himself to impure demons?

Is this to give every one his due? Or is he who keeps back a piece of ground from the purchaser, and gives it to a man who has no right to it, unjust, while he who keeps back himself from the God who made him, and serves wicked spirits, is just?

This same book, De Republica, advocates the cause of justice against injustice with great force and keenness.The pleading for injustice against justice was first heard, and it was asserted that without injustice a republic could neither increase nor even subsist, for it was laid down as an absolutely unassailable position that it is unjust for some men to rule and some to serve; and yet the imperial city to which the republic belongs cannot rule her provinces without having recourse to this injustice.It was replied in behalf of justice, that this ruling of the provinces is just, because servitude may be advantageous to the provincials, and is so when rightly administered,--that is to say, when lawless men are prevented from doing harm.And further, as they became worse and worse so long as they were free, they will improve by subjection.To confirm this reasoning, there is added an eminent example drawn from nature: for "why," it is asked, "does God rule man, the soul the body, the reason the passions and other vicious parts of the soul?" This example leaves no doubt that, to some, servitude is useful; and, indeed, to serve God is useful to all.And it is when the soul serves God that it exercises a right control over the body; and in the soul itself the reason must be subject to God if it is to govern as it ought the passions and other vices.Hence, when a man does not serve God, what justice can we ascribe to him, since in this case his soul cannot exercise a just control over the body, nor his reason over his vices? And if there is no justice in such an individual, certainly there can be none in a community composed of such persons.

同类推荐
热门推荐
  • 叛逆青春:恶魔禁止令

    叛逆青春:恶魔禁止令

    他说:世上无难事,只怕遇变态。绝对是真理!是谁说爱情不需要谋略计算的,站出来我保证不打死你!防贱防诈防情敌,斗情斗爱斗妹控,追爱路上九九八十一难。左边骑士表哥明着阻挠,右边妹控哥哥暗中搅合,旁边还有个温柔王子献殷勤。让他不得不学会降龙十八掌,拍死一切萌发的烂桃花。只是,日防夜防,闺蜜难防,这年头,不仅同性可以当情敌,连异性都来掺一脚,真想诚恳亲切的问候一声祖辈同宗。
  • 模拟足球之AI教我当教练

    模拟足球之AI教我当教练

    28岁的吴豪文从一个软件销售经理莫名其妙的成了一家业余足球队的主教练,在AI智能教练小爱的帮助下连克强队!把业余球队变成职业队并征战亚冠联赛!29岁成了史上最年轻的国家队主教练……同时,又接到了英超陷入保级的水晶宫和西甲劲旅毕尔巴鄂竞技的邀请,他该选择谁呢?
  • 领导的方与圆:洞察人性管理的奥秘

    领导的方与圆:洞察人性管理的奥秘

    我们常常听见有些领导抱怨:中国人真难管!我们的回应则是:谁让您管中国人?“管理”一共两个字,一个是“管”,一个是“理”。 “管事理人”,是领导者做好工作的根本。曾仕强教授在书中用风趣幽默的语言,向世人阐述了管理者“外圆内方”的领导艺术,令你在读后充分领悟领导者从成功到卓越的真谛。
  • 晚夜Takemehand

    晚夜Takemehand

    世界树的枝叶在命运的操控下交织而又分开。作者Q群:720064129
  • 人际的运用(现代人生成功方案丛书)

    人际的运用(现代人生成功方案丛书)

    你有时可能会遇到这种情况:对方或许完全错了,但他仍然不以为然。在这种情况下,不要指责他人,因为这不是聪明人的做法。你应该了解他,从他人的角度去考虑问题。对方为什么会有那样的思想和行为,其中自有一定的原因。探寻出其中隐藏的原因来,你便得到了了解他人行动或人格的钥匙。而要找到这种钥匙,就必须设身处地地将你自己放在他人的位置上。
  • 社会主义核心价值观与当代民航精神

    社会主义核心价值观与当代民航精神

    榜样是当代民航精神的示范者、维护者和引领者。通过榜样的力量来弘扬当代民航精神的强大能量,是中国民航践行社会主义核心价值观、加强行业文化建设的有力举措。本书旨在通过民航先进榜样的高尚品格和先进事迹,把当代民航精神日常化、具体化、形象化、生活化,以榜样为镜,使当代民航精神入眼、入脑、入心,指引我们在工作实践中明方向、知差距、净心灵、升境界。
  • 电子武器科技知识(上)(青少年高度关注的前沿武器科技)

    电子武器科技知识(上)(青少年高度关注的前沿武器科技)

    随着现代高新技术的迅猛发展和广泛应用,正在引发世界范围的军事变革,不断产生着前沿武器。前沿武器是指与传统武器相比,在基本原理、杀伤破坏力和作战方式上都有本质区别,是处于研制或探索之中的新型武器。
  • 百位世界杰出的军事家(下)(世界名人成功启示录)

    百位世界杰出的军事家(下)(世界名人成功启示录)

    人类的未来充满了希望,明天的世界令我们无比期待。从历史中汲取知识,感悟人生,追求真理,是每个生活在21世纪的现代人的价值取向。在无比灿烂的历史星空中,众多世界杰出人物犹如明烁夺目的明星,让历史的时空如此地浩瀚,并给后人留下了一份极其珍贵的文化遗产与智慧结晶。期望本书能让广大读者,尤其是青少年朋友们,从世界杰出的人物身上,学习与借鉴人生的智慧,创造卓越的人生。
  • 放光般若经

    放光般若经

    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。
  • 俏汉农妻的逆袭之路

    俏汉农妻的逆袭之路

    (书名改了,原书名《俏汉宠农妻:这个娘子好辣》)杨初夏穿越了,穿到一个被后奶奶打死的小农女身上,这还不算,后奶奶竟连她尸体都要卖了,这怎么能忍?哼,我管你是后奶奶还是大伯二叔的,只要是极品,来一个打一个,来两个打一双。只是打完极品,看看面黄肌瘦穿着破烂的爹娘弟妹,再看看贫穷落后的村落。杨初夏怒了,指天狂吼:我定要将这里发扬光大,到时让你冬天开花你不敢夏天,让你给我找男人你不敢给我找女人。某男默默的道,“娘子,我本来就是男人啊……”