第 3 节
作者:打倒一切      更新:2021-02-21 15:39      字数:9321
  doth desire; a life fit for the dignity of man; therefore to supply
  those defects and imperfections which are in us; as living single
  and solely by ourselves; we are naturally induced to seek communion
  and fellowship with others; this was the cause of men uniting
  themselves as first in politic societies。〃 But I; moreover; affirm
  that all men are naturally in that state; and remain so till; by their
  own consents; they make themselves members of some politic society;
  and I doubt not; in the sequel of this discourse; to make it very
  clear。
  Chapter III
  Of the State of War
  16。 The state of war is a state of enmity and destruction; and
  therefore declaring by word or action; not a passionate and hasty; but
  sedate; settled design upon another man's life puts him in a state
  of war with him against whom he has declared such an intention; and so
  has exposed his life to the other's power to be taken away by him;
  or any one that joins with him in his defence; and espouses his
  quarrel; it being reasonable and just I should have a right to destroy
  that which threatens me with destruction; for by the fundamental law
  of Nature; man being to be preserved as much as possible; when all
  cannot be preserved; the safety of the innocent is to be preferred;
  and one may destroy a man who makes war upon him; or has discovered an
  enmity to his being; for the same reason that he may kill a wolf or
  a lion; because they are not under the ties of the common law of
  reason; have no other rule but that of force and violence; and so
  may be treated as a beast of prey; those dangerous and noxious
  creatures that will be sure to destroy him whenever he falls into
  their power。
  17。 And hence it is that he who attempts to get another man into his
  absolute power does thereby put himself into a state of war with
  him; it being to be understood as a declaration of a design upon his
  life。 For I have reason to conclude that he who would get me into
  his power without my consent would use me as he pleased when he had
  got me there; and destroy me too when he had a fancy to it; for nobody
  can desire to have me in his absolute power unless it be to compel
  me by force to that which is against the right of my freedom… i。e。
  make me a slave。 To be free from such force is the only security of my
  preservation; and reason bids me look on him as an enemy to my
  preservation who would take away that freedom which is the fence to
  it; so that he who makes an attempt to enslave me thereby puts himself
  into a state of war with me。 He that in the state of Nature would take
  away the freedom that belongs to any one in that state must
  necessarily be supposed to have a design to take away everything else;
  that freedom being the foundation of all the rest; as he that in the
  state of society would take away the freedom belonging to those of
  that society or commonwealth must be supposed to design to take away
  from them everything else; and so be looked on as in a state of war。
  18。 This makes it lawful for a man to kill a thief who has not in
  the least hurt him; nor declared any design upon his life; any farther
  than by the use of force; so to get him in his power as to take away
  his money; or what he pleases; from him; because using force; where he
  has no right to get me into his power; let his pretence be what it
  will; I have no reason to suppose that he who would take away my
  liberty would not; when he had me in his power; take away everything
  else。 And; therefore; it is lawful for me to treat him as one who
  has put himself into a state of war with me… i。e。; kill him if I
  can; for to that hazard does he justly expose himself whoever
  introduces a state of war; and is aggressor in it。
  19。 And here we have the plain difference between the state of
  Nature and the state of war; which however some men have confounded;
  are as far distant as a state of peace; goodwill; mutual assistance;
  and preservation; and a state of enmity; malice; violence and mutual
  destruction are one from another。 Men living together according to
  reason without a common superior on earth; with authority to judge
  between them; is properly the state of Nature。 But force; or a
  declared design of force upon the person of another; where there is no
  common superior on earth to appeal to for relief; is the state of war;
  and it is the want of such an appeal gives a man the right of war even
  against an aggressor; though he be in society and a fellow…subject。
  Thus; a thief whom I cannot harm; but by appeal to the law; for having
  stolen all that I am worth; I may kill when he sets on me to rob me
  but of my horse or coat; because the law; which was made for my
  preservation; where it cannot interpose to secure my life from present
  force; which if lost is capable of no reparation; permits me my own
  defence and the right of war; a liberty to kill the aggressor; because
  the aggressor allows not time to appeal to our common judge; nor the
  decision of the law; for remedy in a case where the mischief may be
  irreparable。 Want of a common judge with authority puts all men in a
  state of Nature; force without right upon a man's person makes a state
  of war both where there is; and is not; a common judge。
  20。 But when the actual force is over; the state of war ceases
  between those that are in society and are equally on both sides
  subject to the judge; and; therefore; in such controversies; where the
  question is put; 〃Who shall be judge?〃 it cannot be meant who shall
  decide the controversy; every one knows what Jephtha here tells us;
  that 〃the Lord the Judge〃 shall judge。 Where there is no judge on
  earth the appeal lies to God in Heaven。 That question then cannot mean
  who shall judge; whether another hath put himself in a state of war
  with me; and whether I may; as Jephtha did; appeal to Heaven in it? Of
  that I myself can only judge in my own conscience; as I will answer it
  at the great day to the Supreme Judge of all men。
  Chapter IV
  Of Slavery
  21。 The natural liberty of man is to be free from any superior power
  on earth; and not to be under the will or legislative authority of
  man; but to have only the law of Nature for his rule。 The liberty of
  man in society is to be under no other legislative power but that
  established by consent in the commonwealth; nor under the dominion
  of any will; or restraint of any law; but what that legislative
  shall enact according to the trust put in it。 Freedom; then; is not
  what Sir Robert Filmer tells us: 〃A liberty for every one to do what
  he lists; to live as he pleases; and not to be tied by any laws〃;
  but freedom of men under government is to have a standing rule to live
  by; common to every one of that society; and made by the legislative
  power erected in it。 A liberty to follow my own will in all things
  where that rule prescribes not; not to be subject to the inconstant;
  uncertain; unknown; arbitrary will of another man; as freedom of
  nature is to be under no other restraint but the law of Nature。
  22。 This freedom from absolute; arbitrary power is so necessary
  to; and closely joined with; a man's preservation; that he cannot part
  with it but by what forfeits his preservation and life together。 For a
  man; not having the power of his own life; cannot by compact or his
  own consent enslave himself to any one; nor put himself under the
  absolute; arbitrary power of another to take away his life when he
  pleases。 Nobody can give more power than he has himself; and he that
  cannot take away his own life cannot give another power over it。
  Indeed; having by his fault forfeited his own life by some act that
  deserves death; he to whom he has forfeited it may; when he has him in
  his power; delay to take it; and make use of him to his own service;
  and he does him no injury by it。 For; whenever he finds the hardship
  of his slavery outweigh the value of his life; it is in his power;
  by resisting the will of his master; to draw on himself the death he
  desires。
  23。 This is the perfect condition of slavery; which is nothing
  else but the state of war continued between a lawful conqueror and a
  captive; for if once compact enter between them; and make an agreement
  for a limited power on the one side; and obedience on the other; the
  state of war and slavery ceases as long as the compact endures; for;
  as has been said; no man can by agreement pass over to another that
  which he hath not in himself… a power over his own life。
  I confess; we find among the Jews; as well as other nations; that
  men did sell themselves; but it is plain this was only to drudgery;
  not to slavery; for it is evident the person sold was not under an
  absolute; arbitrary; despotical power; for the master could not have
  power to kill him at any time; whom at a certain time he was obliged
  to let go free out of his service; and the master of such a servant
  was so far from having an arbitrary power over his life that he
  could not at pleasure so much as maim him; but the loss of an eye or