烏托邦

Thomas More, "Utopia"
摩爾，《烏托邦》，戴鎦齡譯，新潮文庫，1997

●生死

⊙for he used often to say, that the way to heaven was the same from
all places, and he that had no grave had the heavens still over
him. (p.40)

●刑罰

⊙he said, 'he could not wonder enough how it came to pass
that, since so few escaped, there were yet so many thieves left,
who were still robbing in all places.'...
'not only you in England, but a great part of the
world, imitate some ill masters, that are readier to chastise their
scholars than to teach them. There are dreadful punishments
enacted against thieves, but it were much better to make such good
provisions by which every man might be put in a method how to live,
and so be preserved from the fatal necessity of stealing and of
dying for it.' (p.48)

⊙it is plain and
obvious that it is absurd and of ill consequence to the
commonwealth that a thief and a murderer should be equally
punished; for if a robber sees that his danger is the same if he is
convicted of theft as if he were guilty of murder, this will
naturally incite him to kill the person whom otherwise he would
only have robbed; since, if the punishment is the same, there is
more security, and less danger of discovery, when he that can best
make it is put out of the way; so that terrifying thieves too much
provokes them to cruelty.(p.59)（重刑的後果是逼上梁山）

●剝削

⊙There is a great
number of noblemen among you that are themselves as idle as drones,
that subsist on other men's labour, on the labour of their tenants,
whom, to raise their revenues, they pare to the quick. This,
indeed, is the only instance of their frugality, for in all other
things they are prodigal, even to the beggaring of themselves(p.49)

⊙for when an insatiable wretch, who is a plague to his country,
resolves to enclose many thousand acres of ground, the owners, as
well as tenants, are turned out of their possessions by trick or by
main force, or, being wearied out by ill usage, they are forced to
sell them; by which means those miserable people, both men and
women, married and unmarried, old and young, with their poor but
numerous families (since country business requires many hands), are
all forced to change their seats, not knowing whither to go; and
they must sell, almost for nothing, their household stuff, which
could not bring them much money, even though they might stay for a
buyer. When that little money is at an end (for it will be soon
spent), what is left for them to do but either to steal, and so to
be hanged (God knows how justly!), or to go about and beg? (p.53)
（此段由Marx引用，講窮人犯罪的真正原因是富人的剝削）

⊙If you do not find a remedy to these evils it is a vain thing to
boast of your severity in punishing theft, which, though it may
have the appearance of justice, yet in itself is neither just nor
convenient; for if you suffer your people to be ill-educated, and
their manners to be corrupted from their infancy, and then punish
them for those crimes to which their first education disposed them,
what else is to be concluded from this but that you first make
thieves and then punish them?'(p.56)（作賊的喊抓賊）

⊙that a
nobleman, a goldsmith, a banker, or any other man, that either does
nothing at all, or, at best, is employed in things that are of no
use to the public, should live in great luxury and splendour upon
what is so ill acquired, and a mean man, a carter, a smith, or a
ploughman, that works harder even than the beasts themselves, and
is employed in labours so necessary, that no commonwealth could
hold out a year without them, can only earn so poor a livelihood
and must lead so miserable a life, that the condition of the beasts
is much better than theirs? For as the beasts do not work so
constantly, so they feed almost as well, and with more pleasure,
and have no anxiety about what is to come, whilst these men are
depressed by a barren and fruitless employment, and tormented with
the apprehensions of want in their old age; since that which they
get by their daily labour does but maintain them at present, and is
consumed as fast as it comes in, there is no overplus left to lay
up for old age.(p.177)

●哲王

⊙for your friend Plato thinks that nations will be happy when either
philosophers become kings or kings become philosophers. It is no
wonder if we are so far from that happiness while philosophers will
not think it their duty to assist kings with their counsels."
"They are not so base-minded," said he, "but that they would
willingly do it; many of them have already done it by their books,
if those that are in power would but hearken to their good advice.
But Plato judged right, that except kings themselves became
philosophers, they who from their childhood are corrupted with
false notions would never fall in entirely with the counsels of
philosophers, and this he himself found to be true in the person of
Dionysius.(p.70)

●共產主義

⊙for so wise a man
could not but foresee that the setting all upon a level was the
only way to make a nation happy; which cannot be obtained so long
as there is property, for when every man draws to himself all that
he can compass, by one title or another, it must needs follow that,
how plentiful soever a nation may be, yet a few dividing the wealth
of it among themselves, the rest must fall into indigence. So that
there will be two sorts of people among them, who deserve that
their fortunes should be interchanged--the former useless, but
wicked and ravenous; and the latter, who by their constant industry
serve the public more than themselves, sincere and modest men--from
whence I am persuaded that till property is taken away, there can
be no equitable or just distribution of things, nor can the world
be happily governed; for as long as that is maintained, the
greatest and the far best part of mankind, will be still oppressed
with a load of cares and anxieties. (p.85)

⊙"On the contrary," answered I, "it seems to me
that men cannot live conveniently where all things are common. How
can there be any plenty where every man will excuse himself from
labour? for as the hope of gain doth not excite him, so the
confidence that he has in other men's industry may make him
slothful. If people come to be pinched with want, and yet cannot
dispose of anything as their own, what can follow upon this but
perpetual sedition and bloodshed, especially when the reverence and
authority due to magistrates falls to the ground? for I cannot
imagine how that can be kept up among those that are in all things
equal to one another." (p.86)（對共產主義的重要批判：好逸惡勞）

In all other places it is visible that, while
people talk of a commonwealth, every man only seeks his own wealth;
but there, where no man has any property, all men zealously pursue
the good of the public(p.176)（不求私利）

for the use as well as the desire of money being
extinguished, much anxiety and great occasions of mischief is cut
off with it, and who does not see that the frauds, thefts,
robberies, quarrels, tumults, contentions, seditions, murders,
treacheries, and witchcrafts, which are, indeed, rather punished
than restrained by the seventies of law, would all fall off, if
money were not any more valued by the world? Men's fears,
solicitudes, cares, labours, and watchings would all perish in the
same moment with the value of money; even poverty itself, for the
relief of which money seems most necessary, would fall. (p.178)
（廢除貨幣可以解決所有罪惡）

"I do not doubt but rich men are sensible of this, and that they
well know how much a greater happiness it is to want nothing
necessary, than to abound in many superfluities; and to be rescued
out of so much misery, than to abound with so much wealth: and I
cannot think but the sense of every man's interest, added to the
authority of Christ's commands, who, as He was infinitely wise,
knew what was best, and was not less good in discovering it to us,
would have drawn all the world over to the laws of the Utopians, if
pride, that plague of human nature, that source of so much misery,
did not hinder it(p.179)（人類因為驕傲而不實行共產制度）

●烏托邦

⊙國王

for they say the whole scheme of the town was designed at first by
Utopus, but he left all that belonged to the ornament and
improvement of it to be added by those that should come after him,
that being too much for one man to bring to perfection.(p.96)

⊙官員

One rule observed in
their council is, never to debate a thing on the same day in which
it is first proposed; for that is always referred to the next
meeting, that so men may not rashly and in the heat of discourse
engage themselves too soon, which might bias them so much that,
instead of consulting the good of the public, they might rather
study to support their first opinions, and by a perverse and
preposterous sort of shame hazard their country rather than
endanger their own reputation, or venture the being suspected to
have wanted foresight in the expedients that they at first
proposed; and therefore, to prevent this, they take care that they
may rather be deliberate than sudden in their motions.(p.98)

⊙職業

The chief, and almost the only, business of the Syphogrants is to
take care that no man may live idle, but that every one may follow
his trade diligently; yet they do not wear themselves out with
perpetual toil from morning to night, as if they were beasts of
burden, which as it is indeed a heavy slavery, so it is everywhere
the common course of life amongst all mechanics except the
Utopians: but they, dividing the day and night into twenty-four
hours, appoint six of these for work, three of which are before
dinner and three after; they then sup, and at eight o'clock,
counting from noon, go to bed and sleep eight hours: the rest of
their time, besides that taken up in work, eating, and sleeping, is
left to every man's discretion; yet they are not to abuse that
interval to luxury and idleness, but must employ it in some proper
exercise, according to their various inclinations, which is, for
the most part, reading. (p.99)（沒有時間浪費）

⊙移民

But if the natives refuse to conform themselves to their laws they
drive them out of those bounds which they mark out for themselves,
and use force if they resist, for they account it a very just cause
of war for a nation to hinder others from possessing a part of that
soil of which they make no use, but which is suffered to lie idle
and uncultivated, since every man has, by the law of nature, a
right to such a waste portion of the earth as is necessary for his
subsistence. (p.105)（侵略有理）

⊙文化

→Thus you see that there are
no idle persons among them, nor pretences of excusing any from
labour. There are no taverns, no alehouses, nor stews among them,
nor any other occasions of corrupting each other, of getting into
corners, or forming themselves into parties; all men live in full
view, so that all are obliged both to perform their ordinary task
and to employ themselves well in their spare hours; and it is
certain that a people thus ordered must live in great abundance of
all things, and these being equally distributed among them, no man
can want or be obliged to beg.(p.112)

→ So that it is plain
they must prefer iron either to gold or silver, for men can no more
live without iron than without fire or water; but Nature has marked
out no use for the other metals so essential as not easily to be
dispensed with. The folly of men has enhanced the value of gold
and silver because of their scarcity; whereas, on the contrary, it
is their opinion that Nature, as an indulgent parent, has freely
given us all the best things in great abundance, such as water and
earth, but has laid up and hid from us the things that are vain and
useless.(p.114)（賤視金銀）.....

Of the same metals they likewise make
chains and fetters for their slaves, to some of which, as a badge
of infamy, they hang an earring of gold, and make others wear a
chain or a coronet of the same metal; and thus they take care by
all possible means to render gold and silver of no esteem; and from
hence it is that while other nations part with their gold and
silver as unwillingly as if one tore out their bowels, those of
Utopia would look on their giving in all they possess of those
metals (when there were any use for them) but as the parting with a
trifle, or as we would esteem the loss of a penny!(p.115)
（只有罪犯才穿金戴銀）

→ The Utopians wonder how any man should be so
much taken with the glaring doubtful lustre of a jewel or a stone,
that can look up to a star or to the sun himself; or how any should
value himself because his cloth is made of a finer thread; for, how
fine soever that thread may be, it was once no better than the
fleece of a sheep, and that sheep, was a sheep still, for all its
wearing it. (p.118)（無法理解人為的裝飾）

→ Yet
they do not place happiness in all sorts of pleasures, but only in
those that in themselves are good and honest. There is a party
among them who place happiness in bare virtue; others think that
our natures are conducted by virtue to happiness, as that which is
the chief good of man. They define virtue thus--that it is a
living according to Nature, and think that we are made by God for
that end; they believe that a man then follows the dictates of
Nature when he pursues or avoids things according to the direction
of reason. (p.122)（順應自然之樂）

→"But, of all pleasures, they esteem those to be most valuable that
lie in the mind, the chief of which arise out of true virtue and
the witness of a good conscience. They account health the chief
pleasure that belongs to the body; for they think that the pleasure
of eating and drinking, and all the other delights of sense, are
only so far desirable as they give or maintain health; but they are
not pleasant in themselves otherwise than as they resist those
impressions that our natural infirmities are still making upon us.
For as a wise man desires rather to avoid diseases than to take
physic, and to be freed from pain rather than to find ease by
remedies, so it is more desirable not to need this sort of pleasure
than to be obliged to indulge it. (p.130)（心靈之樂甚於肉體）

⊙安樂死

"I have already told you with what care they look after their sick,
so that nothing is left undone that can contribute either to their
case or health; and for those who are taken with fixed and
incurable diseases, they use all possible ways to cherish them and
to make their lives as comfortable as possible. They visit them
often and take great pains to make their time pass off easily; but
when any is taken with a torturing and lingering pain, so that
there is no hope either of recovery or ease, the priests and
magistrates come and exhort them, that, since they are now unable
to go on with the business of life, are become a burden to
themselves and to all about them, and they have really out-lived
themselves, they should no longer nourish such a rooted distemper,
but choose rather to die since they cannot live but in much misery;
being assured that if they thus deliver themselves from torture, or
are willing that others should do it, they shall be happy after
death: since, by their acting thus, they lose none of the
pleasures, but only the troubles of life, they think they behave
not only reasonably but in a manner consistent with religion and
piety; because they follow the advice given them by their priests,
who are the expounders of the will of God. Such as are wrought on
by these persuasions either starve themselves of their own accord,
or take opium, and by that means die without pain. But no man is
forced on this way of ending his life; and if they cannot be
persuaded to it, this does not induce them to fail in their
attendance and care of them: but as they believe that a voluntary
death, when it is chosen upon such an authority, is very
honourable, so if any man takes away his own life without the
approbation of the priests and the senate, they give him none of
the honours of a decent funeral, but throw his body into a ditch.
(p.139)（但十分強調證人與知情同意）

⊙婚姻

In choosing
their wives they use a method that would appear to us very absurd
and ridiculous, but it is constantly observed among them, and is
accounted perfectly consistent with wisdom. Before marriage some
grave matron presents the bride, naked, whether she is a virgin or
a widow, to the bridegroom, and after that some grave man presents
the bridegroom, naked, to the bride. We, indeed, both laughed at
this, and condemned it as very indecent. (p.140)（裸體驗貨）

⊙條約

that
kindness and good nature unite men more effectually and with
greater strength than any agreements whatsoever, since thereby the
engagements of men's hearts become stronger than the bond and
obligation of words.(p.148)（情誼比文字更神聖）

⊙戰爭

"They would be both troubled and ashamed of a bloody victory over
their enemies; and think it would be as foolish a purchase as to
buy the most valuable goods at too high a rate. And in no victory
do they glory so much as in that which is gained by dexterity and
good conduct without bloodshed. In such cases they appoint public
triumphs, and erect trophies to the honour of those who have
succeeded(p.151)（崇尚不戰而勝）

"As soon as they declare war, they take care to have a great many
schedules, that are sealed with their common seal, affixed in the
most conspicuous places of their enemies' country. This is carried
secretly, and done in many places all at once. In these they
promise great rewards to such as shall kill the prince, and lesser
in proportion to such as shall kill any other persons who are those
on whom, next to the prince himself, they cast the chief balance of
the war. And they double the sum to him that, instead of killing
the person so marked out, shall take him alive, and put him in
their hands. They offer not only indemnity, but rewards, to such
of the persons themselves that are so marked, if they will act
against their countrymen. By this means those that are named in
their schedules become not only distrustful of their fellow-
citizens, but are jealous of one another, and are much distracted
by fear and danger; for it has often fallen out that many of them,
and even the prince himself, have been betrayed, by those in whom
they have trusted most;(p.151)（利用懸賞分化敵人）

But as they
force no man to go into any foreign war against his will, so they
do not hinder those women who are willing to go along with their
husbands; on the contrary, they encourage and praise them, and they
stand often next their husbands in the front of the army.(p.155)
（當兵完全出於自願）

⊙宗教

After he had subdued them he made a law that every man
might be of what religion he pleased, and might endeavour to draw
others to it by the force of argument and by amicable and modest
ways, but without bitterness against those of other opinions; but
that he ought to use no other force but that of persuasion, and was
neither to mix with it reproaches nor violence; and such as did
otherwise were to be condemned to banishment or slavery.

"This law was made by Utopus, not only for preserving the public
peace, which he saw suffered much by daily contentions and
irreconcilable heats, but because he thought the interest of
religion itself required it. He judged it not fit to determine
anything rashly; and seemed to doubt whether those different forms
of religion might not all come from God, who might inspire man in a
different manner, and be pleased with this variety; he therefore
thought it indecent and foolish for any man to threaten and terrify
another to make him believe what did not appear to him to be true.
And supposing that only one religion was really true, and the rest
false, he imagined that the native force of truth would at last
break forth and shine bright(p.163)（宗教自由與寬容）

2003.5.31
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