a theologico-political treatise [part iv]-第1章
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A Theologico…Political Treatise ＇Part IV＇
by Benedict de Spinoza
Also known as Baruch Spinoza
Translated by R。 H。 M。 Elwes
Part IV of IV … Chapters XVI to XX
TABLE OF CONTENTS： Search strings are shown thus ＇16：x＇。
Search forward and back with the same string。
＇16：0＇ CHAPTER XVI … Of the Foundations of a State；
of the Natural and Civil Rights of Individuals；
and of the Rights of the Sovereign Power。
＇16：1＇ In Nature right co…extensive with power。
＇16：2＇ This principle applies to mankind in the state of Nature。
＇16：3＇ How a transition from this state to a civil state is possible。
＇16：4＇ Subjects not slaves。
＇16：5＇ Definition of private civil right … and wrong。
＇16：6＇ Of alliance。
＇16：7＇ Of treason。
＇16：8＇ In what sense sovereigns are bound by Divine law。
＇16：9＇ Civil government not inconsistent with religion。
＇17：0＇ CHAPTER XVII。… It is shown； that no one can or need
transfer all his Rights to the Sovereign Power。 Of the
Hebrew Republic； as it was during the lifetime of Moses；
and after his death till the foundation of the Monarchy；
and of its Excellence。 Lastly； of the Causes why the
Theocratic Republic fell； and why it could hardly have
continued without Dissension。
＇17：1＇ The absolute theory； of Sovereignty ideal … No one can
in fact transfer all his rights to the Sovereign power。
Evidence of this。
＇17：2＇ The greatest danger in all States from within；
not without。
＇17：3＇ Original independence of the Jews after the Exodus。
＇17：4＇ Changed first to a pure democratic Theocracy。
＇17：5＇ Then to subjection to Moses。
＇17：6＇ Then to a Theocracy with the power divided
between the high priest and the captains。
＇17：7＇ The tribes confederate states。
＇17：8＇ Restraints on the civil power。
＇17：9＇ Restraints on the people。
＇17：A＇ Causes of decay involved in the constitution
of the Levitical priesthood。
＇18：0＇ CHAPTER XVIII。… From the Commonwealth of the Hebrews and
their History certain Lessons are deduced。
＇18：1＇ The Hebrew constitution no longer possible or desirable；
yet lessons may be derived from its history。
＇18：2＇ As the danger of entrusting any authority in politics
to ecclesiastics … the danger of identifying
religion with dogma。
＇18：3＇ The necessity of keeping all judicial power with
the sovereign … the danger of changes in the
form of a State。
＇18：4＇ This last danger illustrated from the history of
England … of Rome。
＇18：5＇ And of Holland。
＇19：0＇ CHAPTER XIX … It is shown that the Right
over Matters Spiritual lies wholly with the
Sovereign； and that the Outward Forms of
Religion should be in accordance with Public
Peace； if we would worship God aright。
＇19：1＇ Difference between external and inward religion。
＇19：2＇ Positive law established only by agreement。
＇19：3＇ Piety furthered by peace and obedience。
＇19：4＇ Position of the Apostles exceptional。
＇19：5＇ Why Christian States； unlike the Hebrew；
suffer from disputes between the civil
and ecclesiastical powers。
＇19：6＇ Absolute power in things spiritual of modern rulers。
＇20：0＇ CHAPTER XX … That in a Free State every man
may Think what he Likes； and Say what he Thinks。
＇20：1＇ The mind not subject to State authority。
＇20：2＇ Therefore in general language should not be。
＇20：3＇ A man who disapproving of a law； submits his adverse opinion
to the judgment of the authorities； while acting in
accordance with the law； deserves well of the State。
＇20：4＇ That liberty of opinion is beneficial； shown from
the history of Amsterdam。
＇20：5＇ Danger to the State of withholding it。 …
Submission of the Author to the
judgment of his country's rulers。
＇Author's Endnotes＇ to the Treatise。
＇16：0＇ CHAPTER XVI … OF THE FOUNDATIONS OF A STATE； OF THE
NATURAL AND CIVIL RIGHTS OF INDIVIDUALS； AND OF THE
RIGHTS OF THE SOVEREIGN POWER。
（1） Hitherto our care has been to separate philosophy from theology； and to
show the freedom of thought which such separation insures to both。 （2） It is
now time to determine the limits to which such freedom of thought and
discussion may extend itself in the ideal state。 （3） For the due
consideration of this question we must examine the foundations of a State；
first turning our attention to the natural rights of individuals； and
afterwards to religion and the state as a whole。
（16：4） By the right and ordinance of nature； I merely mean those natural
laws wherewith we conceive every individual to be conditioned by nature； so
as to live and act in a given way。 （5） For instance； fishes are naturally
conditioned for swimming； and the greater for devouring the less； therefore
fishes enjoy the water； and the greater devour the less by sovereign natural
right。 ＇16：1＇ （6） For it is certain that nature； taken in the abstract； has
sovereign right to do anything； she can； in other words； her right is co…
extensive with her power。 （7） The power of nature is the power of God； which
has sovereign right over all things； and； inasmuch as the power of nature
is simply the aggregate of the powers of all her individual components； it
follows that every； individual has sovereign right to do all that he can； in
other words； the rights of an individual extend to the utmost limits of his
power as it has been conditioned。 （8） Now it is the sovereign law and right
of nature that each individual should endeavour to preserve itself as it is；
without regard to anything but itself ； therefore this sovereign law and
right belongs to every individual； namely； to exist and act according
to its natural conditions。 （9） We do not here acknowledge any
difference between mankind and other individual natural entities； nor
between men endowed with reason and those to whom reason is unknown； nor
between fools； madmen； and sane men。 （10） Whatsoever an individual does by
the laws of its nature it has a sovereign right to do； inasmuch as it
acts as it was conditioned by nature； and cannot act otherwise。 ＇16：2＇ （11）
Wherefore among men； so long as they are considered as living under the sway
of nature； he who does not yet know reason； or who has not yet acquired the
habit of virtue； acts solely according to the laws of his desire with as
sovereign a right as he who orders his life entirely by the laws of reason。
（16：12） That is； as the wise man has sovereign right to do all that reason
dictates； or to live according to the laws of reason； so also the ignorant
and foolish man has sovereign right to do all that desire dictates； or to
live according to the laws of desire。 （13） This is identical with the
teaching of Paul； who acknowledges that previous to the law … that is； so
long as men are considered of as living under the sway of nature； there is
no sin。
（16：14） The natural right of the individual man is thus determined； not by
sound reason； but by desire and power。 （15） All are not naturally
conditioned so as to act according to the laws and rules of reason； nay； on
the contrary； all men are born ignorant； and before they can learn the
right way of life and acquire the habit of virtue； the greater part of their
life； even if they have been well brought up； has passed away。 （16）
Nevertheless； they are in the meanwhile bound to live and preserve
themselves as far as they can by the unaided impulses of desire。 （17） Nature
has given them no other guide； and has denied them the present power of
living according to sound reason； so that they are no more bound to live by
the dictates of an enlightened mind； than a cat is bound to live by the laws
of the nature of a lion。
（16：18） Whatsoever； therefore； an individual （considered as under the sway
of nature） thinks useful for himself； whether led by sound reason or
impelled by the passions； that he has a sovereign right to seek and to take
for himself as he best can； whether by force； cunning； entreaty； or any
other means； consequently he may regard as an enemy anyone who hinders
the accomplishment of his purpose。
（16：19） It follows from what we have said that the right and ordinance of
nature； under which all men are born； and under which they mostly live； only
prohibits such things as no one desires； and no one can attain： it does not
forbid strife； nor hatred； nor anger； nor deceit； nor； indeed； any of
the means suggested by desire。
（16：20） This we need not wonder at； for nature is not bounded by the laws of
human reason； which aims only at man's true benefit and preservation； her
limits are infinitely wider； and have reference to the eternal order of
nature； wherein man is but a speck； it is by the necessity of this alone
that all individuals are conditioned for living and acting in a particular
way。 （21） If anything； therefore； in nature seems to us ridiculous； absurd；
or evil； it is because we only know in part； and are almost entirely
ignorant of the order and interdependence of nature as a whole； and also
because we want everything to be arranged according to the dictates of our
human reason； in reality that which reason considers evil； is not evil in
respect to the order and laws of nature as a whole； but only in respect to
the laws of our reason。
（16：22） Nevertheless； no one can doubt that it is much better for us to live
according to the laws and assured dictates of reason； for； as we said； they
have men's true good for their object。 （23） Moreover； everyone wishes to
live as far as possible securely beyond the reach of fear； and this would be
quite impossible so long as everyone did everything he liked； and reason's
claim was lowered to a par with those of hatred and anger； there is no one
who is not ill at ease in the midst of enmity； hatred； anger； and deceit；
and who does not seek to avoid them as much as he can。 ＇16：3＇ （24） When we
reflect that men without mutual help； or the aid of reason； must needs live
most miserably； as we clearly proved in Chap。 V。； we shall plainly see that
men must necessarily come to an agreement to live together as securely and
w
