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second treatise of government-第5部分

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 men might come to have a property  in several parts of that which God gave to mankind in common; and  that without any express compact of all the commoners。      Sec。 26。  God; who hath given the world to men in common;  hath also given them reason to make use of it to the best  advantage of life; and convenience。  The earth; and all that is  therein; is given to men for the support and comfort of their  being。  And tho' all the fruits it naturally produces; and beasts  it feeds; belong to mankind in common; as they are produced by  the spontaneous hand of nature; and no body has originally a  private dominion; exclusive of the rest of mankind; in any of  them; as they are thus in their natural state: yet being given  for the use of men; there must of necessity be a means to  appropriate them some way or other; before they can be of any  use; or at all beneficial to any particular man。  The fruit; or  venison; which nourishes the wild Indian; who knows no  enclosure; and is still a tenant in common; must be his; and so  his; i。e。 a part of him; that another can no longer have any  right to it; before it can do him any good for the support of his  life。      Sec。 27。  Though the earth; and all inferior creatures; be  common to all men; yet every man has a property in his own  person: this no body has any right to but himself。  The  labour of his body; and the work of his hands; we may say;  are properly his。  Whatsoever then he removes out of the state  that nature hath provided; and left it in; he hath mixed his  labour with; and joined to it something that is his own; and  thereby makes it his property。  It being by him removed from  the common state nature hath placed it in; it hath by this  labour something annexed to it; that excludes the common right  of other men: for this labour being the unquestionable property  of the labourer; no man but he can have a right to what that is  once joined to; at least where there is enough; and as good; left  in common for others。      Sec。 28。  He that is nourished by the acorns he picked up  under an oak; or the apples he gathered from the trees in the  wood; has certainly appropriated them to himself。  No body can  deny but the nourishment is his。  I ask then; when did they begin  to be his? when he digested? or when he eat? or when he boiled?  or when he brought them home? or when he picked them up? and it  is plain; if the first gathering made them not his; nothing else  could。  That labour put a distinction between them and common:  that added something to them more than nature; the common mother  of all; had done; and so they became his private right。  And will  any one say; he had no right to those acorns or apples; he thus  appropriated; because he had not the consent of all mankind to  make them his?  Was it a robbery thus to assume to himself what  belonged to all in common?  If such a consent as that was  necessary; man had starved; notwithstanding the plenty God had  given him。  We see in commons; which remain so by compact; that  it is the taking any part of what is common; and removing it out  of the state nature leaves it in; which begins the property;  without which the common is of no use。  And the taking of this or  that part; does not depend on the express consent of all the  commoners。  Thus the grass my horse has bit; the turfs my servant  has cut; and the ore I have digged in any place; where I have a  right to them in common with others; become my property;  without the assignation or consent of any body。  The labour  that was mine; removing them out of that common state they were  in; hath fixed my property in them。      Sec。 29。  By making an explicit consent of every commoner;  necessary to any one's appropriating to himself any part of what  is given in common; children or servants could not cut the meat;  which their father or master had provided for them in common; 

without assigning to every one his peculiar part。  Though the  water running in the fountain be every one's; yet who can doubt;  but that in the pitcher is his only who drew it out?  His  labour hath taken it out of the hands of nature; where it was  common; and belonged equally to all her children; and hath  thereby appropriated it to himself。      Sec。 30。  Thus this law of reason makes the deer that  Indian's who hath killed it; it is allowed to be his goods; who  hath bestowed his labour upon it; though before it was the common  right of every one。  And amongst those who are counted the  civilized part of mankind; who have made and multiplied positive  laws to determine property; this original law of nature; for  the beginning of property; in what was before common; still  takes place; and by virtue thereof; what fish any one catches in  the ocean; that great and still remaining common of mankind; or  what ambergrise any one takes up here; is by the labour that  removes it out of that common state nature left it in; made his  property; who takes that pains about it。  And even amongst us;  the hare that any one is hunting; is thought his who pursues her  during the chase: for being a beast that is still looked upon as  common; and no man's private possession; whoever has employed so  much labour about any of that kind; as to find and pursue her;  has thereby removed her from the state of nature; wherein she was  common; and hath begun a property。      Sec。 31。  It will perhaps be objected to this; that if  gathering the acorns; or other fruits of the earth; &c。 makes a  right to them; then any one may ingross as much as he will。  To  which I answer; Not so。  The same law of nature; that does by  this means give us property; does also bound that property  too。  God has given us all things richly; 1 Tim。  vi。  12。  is  the voice of reason confirmed by inspiration。  But how far has he  given it us?  To enjoy。  As much as any one can make use of to  any advantage of life before it spoils; so much he may by his  Tabour fix a property in: whatever is beyond this; is more than  his share; and belongs to others。  Nothing was made by God for  man to spoil or destroy。  And thus; considering the plenty of  natural provisions there was a long time in the world; and the  few spenders; and to how small a part of that provision the  industry of one man could extend itself; and ingross it to the  prejudice of others; especially keeping within the bounds; set  by reason; of what might serve for his use; there could be then  little room for quarrels or contentions about property so  established。      Sec。 32。  But the chief matter of property being now not  the fruits of the earth; and the beasts that subsist on it; but  the earth itself; as that which takes in and carries with it  all the rest; I think it is plain; that property in that too is  acquired as the former。  As much land as a man tills; plants;  improves; cultivates; and can use the product of; so much is his  property。  He by his labour does; as it were; inclose it from  the common。  Nor will it invalidate his right; to say every body  else has an equal title to it; and therefore he cannot  appropriate; he cannot inclose; without the consent of all his  fellow…commoners; all mankind。  God; when he gave the world in  common to all mankind; commanded man also to labour; and the  penury of his condition required it of him。  God and his reason  commanded him to subdue the earth; i。e。 improve it for the  benefit of life; and therein lay out something upon it that was  his own; his labour。  He that in obedience to this command of  God; subdued; tilled and sowed any part of it; thereby annexed to  it something that was his property; which another had no title  to; nor could without injury take from him。      Sec。 33。  Nor was this appropriation of any parcel of  land; by improving it; any prejudice to any other man; since  there was still enough; and as good left; and more than the yet  unprovided could use。  So that; in effect; there was never the 

less left for others because of his enclosure for himself: for he  that leaves as much as another can make use of; does as good as  take nothing at all。  No body could think himself injured by the  drinking of another man; though he took a good draught; who had a  whole river of the same water left him to quench his thirst: and  the case of land and water; where there is enough of both; is  perfectly the same。      Sec。 34。  God gave the world to men in common; but since he  gave it them for their benefit; and the greatest conveniencies of  life they were capable to draw from it; it cannot be supposed he  meant it should always remain common and uncultivated。  He gave  it to the use of the industrious and rational; (and labour was  to be his title to it;) not to the fancy or covetousness of the  quarrelsome and contentious。  He that had as good left for his  improvement; as was already taken up; needed not complain; ought  not to meddle with what was already improved by another's labour:  if he did; it is plain he desired the benefit of another's pains;  which he had no right to; and not the ground which God had given  him in common with others to labour on; and whereof there was as  good left; as that already possessed; and more than he knew what  to do with; or his industry could reach to。      Sec。 35。  It is t
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