the origins of contemporary france-2- 第38部分

Thus　the　preponderance　fell　to　the　communes；　and　they　could　legally；

without　any　collision；　execute　multiply；　and　complete；　with　the　aid

of　the　prince　and　through　him；　all　useful　reforms。＇7＇　　　This　was

enough；　for　human　society；　like　a　living　body；　is　seized　with

convulsions　when　it　is　subjected　to　operations　on　too　great　a　scale；

and　these；　although　restricted；　were　probably　all　that　France　in

1789　could　endure。　　To　equitably　reorganize　afresh　the　whole　system

of　direct　and　indirect　taxation；　to　revise；　recast；　and　transfer　to

the　frontiers　the　customs…tariffs；　to　suppress；　through　negotiations

and　with　indemnity；　feudal　and　ecclesiastical　claims；　was　an

operation　of　the　greatest　magnitude；　and　as　complex　as　it　was

delicate。　　Things　could　be　satisfactorily　arranged　only　through

minute　inquiries；　verified　calculations；　prolonged　essays；　and

mutual　concessions。　　In　England；　in　our　day；　a　quarter　of　a　century

has　been　required　to　bring　about　a　lesser　reform；　the　transformation

of　tithes　and　manorial…rights；　and　time　likewise　was　necessary　for

our　Assemblies　to　perfect　their　political　education；＇8＇　to　get　of

their　theories；　to　learn；　by　contact　with　practical　business；　and　in

the　study　of　details；　the　distance　which　separates　speculation　from

practice；　to　discover　that　a　new　system　of　institutions　works　well

only　through　a　new　system　of　habits；　and　that　to　decree　a　new　system

of　habits　is　tantamount　to　attempting　to　build　an　old　house。　　

Such；　however；　is　the　work　they　undertake。　　They　reject　the　King's

proposals；　the　limited　reforms；　the　gradual　transformations。

According　to　them；　it　is　their　right　and　their　duty　to　re…make

society　from　top　to　bottom。　　Such　is　the　command　of　pure　reason；

which　has　discovered　the　Rights　of　Man　and　the　conditions　of　the

Social　Contract。





II



Nature　of　societies；　and　the　principle　of　enduring　constitutions。



Apply　the　Social　Contract；　if　you　like；　but　apply　it　only　to　those

for　whom　it　was　drawn　up。　　These　were　abstract　beings；　belonging

neither　to　a　period　nor　to　a　country；　perfect　creatures　hatched　out

under　the　magic　wand　of　a　metaphysician。　　They　had　as　a　matter　of

fact　come　into　existence　by　removing　all　the　characteristics　which

distinguish　one　man　from　another；＇9＇　a　Frenchman　from　a　Papuan；　a

modern　Englishman　from　a　Briton　in　the　time　of　Caesar；　and　by

retaining　only　the　part　which　is　common　to　all。＇10＇　The　essence　thus

obtained　is　a　prodigiously　meager　one；　an　infinitely　curtailed

extract　of　human　nature；　that　is；　in　the　phraseology　of　the　day；



　　〃A　BEING　WITH　A　DESIRE　TO　BE　HAPPY　AND　THE　FACULTY　OF　REASONING；〃



nothing　more　and　nothing　else。　　After　this　pattern　several　million

individuals；　all　precisely　alike；　have　been　prepared　while；　through

a　second　simplification；　as　extraordinary　as　the　first　one；　they　are

all　supposed　to　be　free　and　all　equal；　without　a　past；　without

kindred；　without　responsibility；　without　traditions；　without

customs；　like　so　many　mathematical　units；　all　separable　and　all

equivalent；　and　then　it　is　imagined　that；　assembled　together　for　the

first　time；　these　proceed　to　make　their　primitive　bargain。　　From　the

nature　they　are　supposed　to　possess　and　the　situation　in　which　they

are　placed；　no　difficulty　is　found　in　deducing　their　interests；

their　wills；　and　the　contract　between　them。　　But　if　this　contract

suits　them；　it　does　not　follow　that　it　suits　others。　　On　the

contrary；　if　follows　that　is　does　not　suit　others；　the　inconvenience

becomes　extreme　on　its　being　imposed　on　a　living　society；　the

measure　of　that　inconvenience　will　be　the　immensity　of　the　distance

which　divides　a　hollow　abstraction；　a　philosophical　phantom；　an

empty　insubstantial　image　from　the　real　and　complete　man。



In　any　event　we　are　not　here　considering　a　specimen；　so　reduced　and

mutilated　as　to　be　only　an　outline　of　a　human　being；　no；　we　are　to

the　contrary　considering　Frenchmen　of　the　year　1789。　　It　is　for　them

alone　that　the　constitution　is　being　made：　it　is　therefore　they

alone　who　should　be　considered；　they　are　manifestly　men　of　a

particular　species；　having　their　peculiar　temperament；　their　special

aptitudes；　their　own　inclinations；　their　religion；　their　history；

all　adding　up　into　a　mental　and　moral　structure；　hereditary　and

deeply　rooted；　bequeathed　to　them　by　the　indigenous　stock；　and　to

which　every　great　event；　each　political　or　literary　phase　for　twenty

centuries；　has　added　a　growth；　a　transformation　or　a　custom。　　It　is

like　some　tree　of　a　unique　species　whose　trunk；　thickened　by　age；

preserves　in　its　annual　rings　and　in　its　knots；　branches；　and

curvatures；　the　deposits　which　its　sap　has　made　and　the　imprint　of

the　innumerable　seasons　through　which　it　has　passed。　　Using　the

philosophic　definition；　so　vague　and　trite；　to　such　an　organism；　is

only　a　puerile　label　teaching　us　nothing。　　　　And　all　the　more

because　extreme　diversities　and　inequalities　show　themselves　on　this

exceedingly　elaborate　and　complicated　background；　　those　of　age；

education；　faith；　class　and　fortune；　and　these　must　be　taken　into

account；　for　these　contribute　to　the　formation　of　interests；

passions；　and　dispositions。　　To　take　only　the　most　important　of

these；　it　is　clear　that；　according　to　the　average　of　human　life；＇11＇

one…half　of　the　population　is　composed　of　children；　and；　besides

this；　one…half　of　the　adults　are　women。　　In　every　twenty　inhabitants

eighteen　are　Catholic；　of　whom　sixteen　are　believers；　at　least

through　habit　and　tradition。　　Twenty…five　out　of　twenty…six　millions

of　Frenchmen　cannot　read；　one　million　at　the　most　being　able　to　do

so；　and　in　political　matters　only　five　or　six　hundred　are　competent。

As　to　the　condition　of　each　class；　its　ideas；　its　sentiments；　its

kind　and　degree　of　culture；　we　should　have　to　devote　a　large　volume

to　a　mere　sketch　of　them。



There　is　still　another　feature　and　the　most　important　of　all。　　These

men　who　are　so　different　from　each　other　are　far　from　being

independent；　or　from　contracting　together　for　the　first　time。　　They

and　their　ancestors　for　eight　hundred　years　form　a　national　body；

and　it　is　because　they　belong　to　this　body　that　they　live；　multiply；

labor；　make　acquisitions；　become　enlightened　and　civilized；　and

accumulate　the　vast　heritage　of　comforts　and　intelligence　which　they

now　enjoy。　　Each　in　this　community　is　like　the　cell　of　an　organized

body；　undoubtedly　the　body　is　only　an　accumulation　of　cells；　but　the

cell　is　born；　subsists；　develops　and　attains　its　individual　ends

only　be　the　healthy　condition　of　the　whole　body。　　Its　chief

interest；　accordingly；　is　the　prosperity　of　the　whole　organism；　and

the　fundamental　requirement　of　all　the　little　fragmentary　lives；

whether　they　know　it　or　not；　is　the　conservation　of　the　great　total

life　in　which　they　are　comprised　as　musical　notes　in　a　concert。　　

Not　only　is　this　a　necessity　for　them；　but　it　is　also　a　duty。　　We

are　all　born　with　a　debt　to　our　country；　and　this　debt　increases

while　we　grow　up；　it　is　with　the　assistance　of　our　country；　under

the　protection　of　the　law；　upheld　by　the　authorities；　that　our

ancestors　and　parents　have　given　us　life；　property；　and　education。


Each　person's　faculties；　ideas；　attitudes；　his　or　her　entire　moral

and　physical　being　are　the　products　to　which　the　community　has

contributed；　directly　or　indirectly；　at　least　as　tutor　and　guardian。

By　virtue　of　this　the　state　is　his　creditor；　just　as　a　destitute

father　is　of　his　able…bodied　son；　it　can　lay　claim　to　nourishment；

services；　and；　in　all　the　force　or　resources　of　which　he　disposes；

it　deservedly　demands　a　share。　　　This　he　knows　and　feels；　the

notion　of　country　is　deeply　implanted　within　him；　and　when　occasion

calls　for　it；　it　will　show　itself　in　ardent　emotions；　fueling　steady

sacrifice　and　heroic　effort。　　　Such　are　veritable　Frenchmen；　and

we　at　once　see　how　different　they　are　from　the　simple；

indistinguishable；　detached　monads　which　the　philosophers　insist　on

substituting　for　them。　　Their　association　need　not　be　created；　for

it　already　exists；　for　eight　centuries　they　have　a　〃common　weal　〃

（la　chose　publique）。　　The　safety　and　prosperity　of　this　common　weal

is　at　once　their　interest；　their　need；　their　duty；　and　even　their

most　secret　wish。　　If　it　is　possible　to　speak　here　of　a　contract；

their　quasi…contract　is　made　and　settled　for　them　beforehand。　　The

first　article；　at　all　events；　is　stipulated　for；　and　this　overrides

all　the　others。　　The　nation　must　not　be　dissolved。　　Public

authorities　must；　accordingly；　exist；　and　these　must　be　respected。

If　there　are　a　number　of　these；　they　must　be　so　defined　and　so

balanced　as　to　be　of　mutual　assistance；　instead　of　neutralizing　each

other　by　their　opposition。　　Whatever　government　is　adopted；　it　must

place　matters　in　the　hands　best　qualified　to　conduct　them。　　The　law

must　not　exist　for　the　advantage　of　the　minority；　nor　for　that　of

the　majority；　but　for　the　entire　community。　　　　In　regard　to　this

first　article　no　one　must　derogate　from　it；　neither　the　minority　nor

the　majority；　neither　the　Assembly　elected　by　the　nation；　nor　the

nation　itself；　even　if　unanimous。　　It　has　no　right　arbitrarily　to

dispose　of　the　common　weal；　to　put　it　in　peril　according　to　its

caprice；　to　subordinate　it　to　the　application　of　a　theory　or　to　the

interest　of　a　single　class；　even　if　this　class　is　the　most　numerous。

For；　that　which　is　the　common　weal　does　not　belong　to　it；　but　to　the

whole　community；　past；　present；　and　to　come。　　Each　generation　is

simply　the　temporary　manager　and　responsible　trustee　of　a　precious

and　glorious　patrimony　which　it　has　received　from　the　former

generation；　and　which　it　has　to　transmit　to　the　one　that　comes　after

it。　　In　this　perpetual　endowment；　to　which　all　Frenchmen　from　the

first　days　of　France　have　brought　their　offerings；　there　is　no　doubt

about　the　intentions　of　countless　benefactors；　they　have　made　their

gifts　conditionally；　that　is；　on　the　c