theologico-political treatise p1(神学与政治专题研究1)-第1章
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A Theologico…Political Treatise
A Theologico…Political
Treatise
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A Theologico…Political Treatise
Part 1 … Chapters I to V
Baruch Spinoza
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A Theologico…Political Treatise
PREFACE。
（1）Men would never be superstitious； if they could govern all their
circumstances by set rules； or if they were always favoured by fortune： but
being frequently driven into straits where rules are useless； and being often
kept fluctuating pitiably between hope and fear by the uncertainty of
fortune's greedily coveted favours； they are consequently； for the most part；
very prone to credulity。 （2） The human mind is readily swayed this way or
that in times of doubt； especially when hope and fear are struggling for the
mastery； though usually it is boastful； over … confident； and vain。
（3） This as a general fact I suppose everyone knows； though few； I
believe； know their own nature； no one can have lived in the world
without observing that most people； when in prosperity； are so over…
brimming with wisdom （however inexperienced they may be）； that they
take every offer of advice as a personal insult； whereas in adversity they
know not where to turn； but beg and pray for counsel from every passer…by。
（4） No plan is then too futile； too absurd； or too fatuous for their adoption；
the most frivolous causes will raise them to hope； or plunge them into
despair … if anything happens during their fright which reminds them of
some past good or ill； they think it portends a happy or unhappy issue； and
therefore （though it may have proved abortive a hundred times before）
style it a lucky or unlucky omen。 （5） Anything which excites their
astonishment they believe to be a portent signifying the anger of the gods
or of the Supreme Being； and； mistaking superstition for religion； account
it impious not to avert the evil with prayer and sacrifice。 （6） Signs and
wonders of this sort they conjure up perpetually； till one might think
Nature as mad as themselves； they interpret her so fantastically。
（7） Thus it is brought prominently before us； that superstition's chief
victims are those persons who greedily covet temporal advantages； they it
is； who （especially when they are in danger； and cannot help themselves）
are wont with Prayers and womanish tears to implore help from God：
upbraiding Reason as blind； because she cannot show a sure path to the
shadows they pursue； and rejecting human wisdom as vain； but believing
the phantoms of imagination； dreams； and other childish absurdities； to be
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A Theologico…Political Treatise
the very oracles of Heaven。 （8） As though God had turned away from the
wise； and written His decrees； not in the mind of man but in the entrails of
beasts； or left them to be proclaimed by the inspiration and instinct of
fools； madmen； and birds。 Such is the unreason to which terror can drive
mankind！
（9） Superstition； then； is engendered； preserved； and fostered by fear。 If
anyone desire an example； let him take Alexander； who only began
superstitiously to seek guidance from seers； when he first learnt to fear
fortune in the passes of Sysis （Curtius； v。 4）； whereas after he had
conquered Darius he consulted prophets no more； till a second time
frightened by reverses。 （10） When the Scythians were provoking a battle；
the Bactrians had deserted； and he himself was lying sick of his wounds；
〃he once more turned to superstition； the mockery of human wisdom； and
bade Aristander； to whom he confided his credulity； inquire the issue of
affairs with sacrificed victims。〃 （11） Very numerous examples of a like
nature might be cited； clearly showing the fact； that only while under the
dominion of fear do men fall a prey to superstition； that all the portents
ever invested with the reverence of misguided religion are mere phantoms
of dejected and fearful minds； and lastly； that prophets have most power
among the people； and are most formidable to rulers； precisely at those
times when the state is in most peril。 （12） I think this is sufficiently plain
to all； and will therefore say no more on the subject。
（13） The origin of superstition above given affords us a clear reason
for the fact； that it comes to all men naturally； though some refer its rise to
a dim notion of God； universal to mankind； and also tends to show； that it
is no less inconsistent and variable than other mental hallucinations and
emotional impulses； and further that it can only be maintained by hope；
hatred； anger； and deceit； since it springs； not from reason； but solely from
the more powerful phases of emotion。 （14） Furthermore； we may readily
understand how difficult it is； to maintain in the same course men prone to
every form of credulity。 （15） For； as the mass of mankind remains always
at about the same pitch of misery； it never assents long to any one remedy；
but is always best pleased by a novelty which has not yet proved illusive。
（16） This element of inconsistency has been the cause of many terrible
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wars and revolutions； for； as Curtius well says （lib。 iv。 chap。 10）： 〃The
mob has no ruler more potent than superstition；〃 and is easily led； on the
plea of religion； at one moment to adore its kings as gods； and anon to
execrate and abjure them as humanity's common bane。 （17） Immense
pains have therefore been taken to counteract this evil by investing
religion； whether true or false； with such pomp and ceremony； that it may；
rise superior to every shock； and be always observed with studious
reverence by the whole people … a system which has been brought to great
perfection by the Turks； for they consider even controversy impious； and
so clog men's minds with dogmatic formulas； that they leave no room for
sound reason； not even enough to doubt with。
（18） But if； in despotic statecraft； the supreme and essential mystery be
to hoodwink the subjects； and to mask the fear； which keeps them clown；
with the specious garb of religion； so that men may fight as bravely for
slavery as for safety； and count it not shame but highest honour to risk
their blood and their lives for the vainglory of a tyrant； yet in a free state
no more mischievous expedient could be planned or attempted。 （19）
Wholly repugnant to the general freedom are such devices as enthralling
men's minds with prejudices； forcing their judgment； or employing any of
the weapons of quasi…religious sedition； indeed； such seditions only spring
up； when law enters the domain of speculative thought； and opinions are
put on trial and condemned on the same footing as crimes； while those
who defend and follow them are sacrificed； not to public safety； but to
their opponents' hatred and cruelty。 （20） If deeds only could be made the
grounds of criminal charges； and words were always allowed to pass free；
such seditions would be divested of every semblance of justification； and
would be separated from mere controversies by a hard and fast line。
（20） Now； seeing that we have the rare happiness of living in a
republic； where everyone's judgment is free and unshackled； where each
may worship God as his conscience dictates； and where freedom is
esteemed before all things dear and precious； I have believed that I should
be undertaking no ungrateful or unprofitable task； in demonstrating that
not only can such freedom be granted without prejudice to the public
peace； but also； that without such freedom； piety cannot flourish nor the
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public peace be secure。
（21） Such is the chief conclusion I seek to establish in this treatise； but；
in order to reach it； I must first point out the misconceptions which； like
scars of our former bondage； still disfigure our notion of religion； and
must expose the false views about the civil authority which many have
most impudently advocated； endeavouring to turn the mind of the people；
still prone to heathen superstition； away from its legitimate rulers； and so
bring us again into slavery。 （22） As to the order of my treatise I will speak
presently； but first I will recount the causes which led me to write。
（23） I have often wondered； that persons who make a boast of
professing the Christian religion； namely； love； joy； peace； temperance；
and charity to all men； should quarrel with such rancorous animosity； and
display daily towards one another such bitter hatred； that this； rather than
the virtues they claim； is the readiest criterion of their faith。 （24） Matters
have long since come to such a pass； that one can only pronounce a man
Christian； Turk； Jew； or Heathen； by his general appearance and attire； by
his frequenting this or that place of worship； or employing the phraseology
of a particular sect … as for manner of life； it is in all cases the same。 （25）
Inquiry into the cause of this anomaly leads me unhesitatingly to ascribe it
to the fact； that the ministries of the Church are regarded by the masses
merely as dignities； her offices as posts of emolument … in short； popular
religion may be summed up as respect for ecclesiastics。 （26） The spread of
this misconception inflamed every worthless fellow with an intense desire
to enter holy orders； and thus the love of diffusing God's religion
degenerated into sordid avarice and ambit
