second treatise of government-第2部分

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y　other　man。　　　　　　A　state　also　of　equality；　wherein　all　the　power　and　　jurisdiction　is　reciprocal；　no　one　having　more　than　another；　　there　being　nothing　more　evident；　than　that　creatures　of　the　same　　species　and　rank；　promiscuously　born　to　all　the　same　advantages　　of　nature；　and　the　use　of　the　same　faculties；　should　also　be　　equal　one　amongst　another　without　subordination　or　subjection；　　unless　the　lord　and　master　of　them　all　should；　by　any　manifest　　declaration　of　his　will；　set　one　above　another；　and　confer　on　　him；　by　an　evident　and　clear　appointment；　an　undoubted　right　to　　dominion　and　sovereignty。　　　　　　Sect。　5。　This　equality　of　men　by　nature；　the　judicious　　Hooker　looks　upon　as　so　evident　in　itself；　and　beyond　all　　question；　that　he　makes　it　the　foundation　of　that　obligation　to　　mutual　love　amongst　men；　on　which　he　builds　the　duties　they　owe　　one　another；　and　from　whence　he　derives　the　great　maxims　of　　justice　and　charity。　His　words　are；　　　　　　The　like　natural　inducement　hath　brought　men　to　know　　　　　that　it　is　no　less　their　duty；　to　love　others　than　　　　　themselves；　for　seeing　those　things　which　are　equal；　must　　　　　needs　all　have　one　measure；　if　I　cannot　but　wish　to　　　　　receive　good；　even　as　much　at　every　man's　hands；　as　any　　　　　man　can　wish　unto　his　own　soul；　how　should　I　look　to　have　　　　　any　part　of　my　desire　herein　satisfied；　unless　myself　be　　　　　careful　to　satisfy　the　like　desire；　which　is　undoubtedly　　　　　in　other　men；　being　of　one　and　the　same　nature？　To　have　　　　　any　thing　offered　them　repugnant　to　this　desire；　must　　　　　needs　in　all　respects　grieve　them　as　much　as　me；　so　that　　　　　if　I　do　harm；　I　must　look　to　suffer；　there　being　no　　　　　reason　that　others　should　shew　greater　measure　of　love　　　　　to　me；　than　they　have　by　me　shewed　unto　them：　my　desire　　　　　therefore　to　be　loved　of　my　equals　in　nature　as　much　as　　　　　possible　may　be；　imposeth　upon　　me　　a　　natural　duty　of　　　　　bearing　to　them…ward　fully　the　like　affection；　from　which　　　　　relation　of　equality　between　ourselves　and　them　that　are　　　　　　as　ourselves；　what　several　rules　and　canons　natural　　　　　reason　　hath　drawn；　for　direction　of　life；　no　man　is　　　　　ignorant；　Eccl。　Pol。　Lib。　1。　　　　　　Sect。　6。　But　though　this　be　a　state　of　liberty；　yet　it　is　　not　a　state　of　licence：　though　man　in　that　state　have　an　　uncontroulable　liberty　to　dispose　of　his　person　or　possessions；　　yet　he　has　not　liberty　　to　destroy　himself；　or　so　much　as　any　　creature　in　his　possession；　but　where　some　nobler　use　than　its　　bare　preservation　calls　for　it。　　The　state　of　nature　has　a　law　　of　nature　to　govern　it；　which　obliges　every　one：　and　reason；　　which　is　that　law；　teaches　all　mankind；　who　will　but　consult　it；　　that　being　all　equal　and　independent；　no　one　ought　to　harm　　another　in　his　life；　health；　liberty；　or　possessions：　for　men　　being　all　the　workmanship　of　one　　omnipotent；　　and　　infinitely　　　wise　maker；　all　the　servants　of　one　sovereign　master；　sent　into　　the　world　by　his　order；　and　about　his　business；　they　are　his　　property；　whose　workmanship　they　are；　made　to　last　during　his；　　not　one　　another's　pleasure：　and　being　furnished　with　like　　faculties；　sharing　all　in　one　community　of　nature；　　there　　cannot　　　be　　supposed　　any　such　　subordination　among　us；　that　may　　authorize　us　to　destroy　one　another；　as　if　we　were　made　for　one　　another's　uses；　as　the　inferior　ranks　of　creatures　are　for　our's。　　　Every　one；　as　he　is　bound　　to　　preserve　himself；　and　not　to　　quit　his　station　wilfully；　so　by　the　like　reason；　when　his　own　　preservation　comes　not　in　competition；　ought　he；　　as　much　as　he　　can；　to　preserve　the　rest　of　mankind；　and　　may　　not；　unless　it　　be　to　do　justice　on　an　offender；　take　away；　or　impair　the　life；　　or　what　tends　to　the　preservation　of　the　life；　the　liberty；　　health；　limb；　or　goods　of　another。　　　　　Sect。　7。　　And　that　all　men　may　be　restrained　from　invading　　others　rights；　and　from　doing　hurt　to　one　another；　and　the　law　of　　nature　be　observed；　which　willeth　the　peace　and　preservation　of　　all　mankind；　the　execution　of　the　law　of　nature　is；　in　that　　state；　put　into　every　man's　hands；　whereby　every　one　has　a　right　　to　punish　the　　transgressors　of　that　law　to　such　a　degree；　as　may　　hinder　its　violation：　for　the　law　of　nature　would；　as　all　other　　laws　that　concern　men　in　this　world　'be　in　vain；　if　there　were　no　　body　that　in　the　state　of　nature　had　a　power　to　execute　that　　law；　and　thereby　preserve　the　innocent　and　restrain　offenders。　　　And　if　any　one　in　the　state　of　nature　may　punish　another　for　any　　evil　he　has　done；　every　one　may　do　so：　for　in　that　state　of　　perfect　equality；　where　naturally　there　is　no　superiority　or　　jurisdiction　of　one　over　another；　what　any　may　do　in　prosecution　　of　that　law；　every　one　must　needs　have　a　right　to　do。　　　　　　　　　　　　Sect。　8。　And　thus；　in　the　state　of　nature；　one　man　comes　by　　a　power　over　another；　but　yet　no　absolute　or　arbitrary　power；　to　　use　a　criminal；　when　he　has　got　him　in　his　hands；　according　to　　the　passionate　heats；　or　boundless　extravagancy　of　his　own　will；　　but　only　to　retribute　to　him；　so　far　as　calm　reason　and　　conscience　dictate；　what　is　proportionate　to　his　transgression；　　which　is　so　much　as　may　serve　for　reparation　and　restraint：　　for　these　two　are　the　only　reasons；　why　one　man　may　lawfully　do　　harm　to　another；　which　is　that　we　call　punishment。　In　　transgressing　the　law　of　nature；　the　offender　declares　himself　to　　live　by　another　rule　than　that　of　reason　and　common　equity；　which　　is　that　measure　God　has　set　to　the　actions　of　men；　for　their　　mutual　security；　and　so　　he　　becomes　dangerous　to　mankind；　the　　tye；　which　is　to　secure　them　from　injury　and　violence；　being　　slighted　and　broken　by　him。　　Which　being　a　trespass　against　the　　whole　species；　and　the　peace　and　safety　of　it；　provided　for　by　　the　law　of　nature；　every　man　upon　this　score；　by　the　right　he　　hath　to　preserve　mankind　in　general；　may　restrain；　or　where　it　is　　necessary；　destroy　things　noxious　to　them；　and　so　may　bring　such　　evil　on　any　one；　who　hath　transgressed　that　law；　as　may　make　him　　repent　the　doing　of　it；　and　thereby　deter　him；　and　by　his　example　　others；　from　doing　the　like　mischief。　　And　in　the　case；　and　upon　　this　ground；　EVERY　MAN　HATH　A　RIGHT　TO　PUNISH　THE　OFFENDER；　AND　　BE　EXECUTIONER　OF　THE　LAW　OF　NATURE。　　　　　　Sect。　9。　1　doubt　not　but　this　will　seem　a　very　strange　　doctrine　to　some　men：　but　before　they　condemn　it；　I　desire　them　　to　resolve　me；　by　what　right　any　prince　or　state　can　put　to　　death；　or　punish　an　alien；　for　any　crime　he　commits　in　their　　country。　　It　is　certain　their　laws；　by　virtue　of　any　sanction　　they　receive　from　the　promulgated　will　of　the　legislative；　reach　　not　a　stranger：　they　speak　not　to　him；　nor；　if　they　did；　is　he　　bound　to　hearken　to　them。　　The　legislative　authority；　by　which　　they　are　in　force　over　the　subjects　of　that　commonwealth；　hath　no　　power　over　him。　　　Those　　who　　have　　the　supreme　power　of　making　　laws　in　England；　France　or　Holland；　are　to　an　Indian；　but　　like　the　rest　of　the　world；　men　without　authority：　and　therefore；　　if　by　the　law　of　nature　every　man　hath　not　a　power　to　punish　　offences　against　it；　as　he　soberly　judges　the　case　to　require；　I　　see　not　how　the　magistrates　of　any　community　can　punish　an　　alien　of　another　country；　since；　in　reference　to　him；　they　can　　have　no　more　power　than　what　every　man　naturally　may　have　over　　another。　　　　　　Sect；　10。　Besides　the　crime　which　consists　in　violating　the　　law；　and　varying　from　the　right　rule　of　reason；　whereby　a　man　so　　　far　becomes　degenerate；　and　declares　himself　to　quit　the　　principles　of　human　nature；　and　to　be　a　noxious　creature；　there　　is　commonly　injury　done　to　some　person　or　other；　and　some　other　　man　receives　damage　by　his　transgression：　in　which　case　he　who　　hath　received　any　damage；　has；　besides　the　right　of　punishment　　common　to　him　with　other　men；　a　particular　right　to　seek　　reparation　from　him　that　has　done　it：　and　any　other　person；　who　　finds　it　just；　may　also　join　with　him　that　is　injured；　and　assist　　him　in　recovering　from　the　offender　so　much　as　may　make　　satisfaction　for　the　harm　he　has　suffered。　　　　　　Sect。　11。　From　these　two　distinct　rights；　the　one　of　　punishing　the　crime　for　restraint；　and　preventing　the　like　　offence；　which　right　of　punishing　is　in　every　body；　the　other　of　　taking　reparation；　which　belongs　only　to　the　injured　party；　　comes　it　to　pass　that　the　magistrate；　who　by　being　magistrate　　hath　the　common　　right　　of　punishing　put　into　his　hands；　can　　often；　where　the　public　good　demands　not　the　execution　of　the　　law；　remit　the　punishment　of　criminal　offences　by　his　own　　authority；　but　yet　cannot　remit　the　satisfaction　due　to　any　　private　man　for　the　damage　he　has　received。　　That；　he　who　has　　suffered　the　damage　has　a　right　to　demand　in　his　own　name；　and　he　　alone　can　remit：　the　damnified　person　has　this　power　of　　appropriating　to　himself　the　goods　or　service　of　the　offender；　　by　right　of　self…preservation；　as　every　man　has　a　power　to　　punish　the　crime；　to　prevent　its　being　committed　again；　by　the　　right　he　has　of　preserving　all　mankind；　and　doing　all　reasonable　　things　he　can　in　order　to　that　end：　and　thus　it　is；　that　every　　man；　in　the　state　of　nature；　has　a　power　to　kill　a　murderer；　both　　to　deter　others　from　doing　the　like　injury；　which　no　reparation　　can　compensate；　by　the　exam