社會(huì)契約論

前言

This little treatise is extracted from a larger work undertaken at an earlier time without consideration of my capacity, and long since abandoned. Of the various fragments that might be selected from what was accomplished, the following is the most considerable, and appears to me the least unworthy of being offered to the public. The rest of the work is no longer in existence.

內(nèi)容概要

《社會(huì)契約論》主要探究是否存在合法的政治權(quán)威，“人是生而自由的，但卻無(wú)往不在枷鎖之中。”他所說(shuō)的政治權(quán)威在我們的自然狀態(tài)中并不存在，所以我們需要一個(gè)社會(huì)契約。在社會(huì)契約中，每個(gè)人都放棄天然自由，而獲取契約自由；在參與政治的過(guò)程中，只有每個(gè)人同等地放棄全部天然自由，轉(zhuǎn)讓給整個(gè)集體，人類(lèi)才能得到平等的契約自由?！渡鐣?huì)契約論》中主權(quán)在民的思想是現(xiàn)代民主制度的基石，深刻地影響了逐步廢除歐洲君主絕對(duì)權(quán)力的運(yùn)動(dòng)，和18世紀(jì)末北美殖民地?cái)[脫英帝國(guó)統(tǒng)治、建立民主制度的斗爭(zhēng)。美國(guó)的《獨(dú)立宣言》和法國(guó)的《人權(quán)宣言》及兩國(guó)的憲法均體現(xiàn)了《社會(huì)契約論》的民主思想。

作者簡(jiǎn)介

作者：(法國(guó))盧梭(Jean-Jacques Rousseau) 譯者：(英國(guó))托澤(Tozer.H.J)
讓·雅克·盧梭 (Jean-Jacques
Rousseau，1712年—1778年)，法國(guó)偉大的啟蒙思想家、哲學(xué)家、教育家、文學(xué)家，是18世紀(jì)法國(guó)大革命的思想先驅(qū)，啟蒙運(yùn)動(dòng)最****的代表人物之一。主要著作有《論人類(lèi)不平等的起源和基礎(chǔ)》、《社會(huì)契約論》、《愛(ài)彌兒》、《懺悔錄》、《新愛(ài)洛漪絲》、《植物學(xué)通信》等。

書(shū)籍目錄

Prefatory Note
Introductory Note
BOOK ONE
Chapter 1 Subject of the First Book
Chapter 2 Primitive Societies
Chapter 3 The Right of the Strongest
Chapter 4 Slavery
Chapter 5 That It Is Always Necessary to Go Back to a First
Convention
Chapter 6 The Social Pact
Chapter 7 The Sovereign
Chapter 8 The Civil State
Chapter 9 Real Property
BOOK TWO
Chapter 1 That Sovereignty Is Inalienable
Chapter 2 That Sovereignty Is Indivisible
Chapter 3 Whether the General Will Can Err
Chapter 4 The Limits of the Sovereign Power
Chapter 5 The Right of Life and Death
Chapter 6 The Law
Chapter 7 The Legislator
Chapter 8 The People
Chapter 9 The People (continued)
Chapter 10 The People (continued)
Chapter 11 The Different Systems of Legislation
Chapter 12 Division of the Laws
BOOK THREE
Chapter 1 Government in General
Chapter 2 The Principle Which Constitutes the Different Forms of
Government
Chapter 3 Classification of Governments
Chapter 4 Democracy
Chapter 5 Aristocracy
Chapter 6 Monarchy
Chapter 7 Mixed Governments
Chapter 8 That Every Form of Government Is Not Fit for Every
Country
Chapter 9 The Marks of a Good Government
Chapter 10 The Abuse of the Government and lts Tendency to
Degenerate
Chapter 11 The Dissolution of the Body Politic
Chapter 12 How the Sovereign Authority Is Maintained
Chapter 13 How the Sovereign Authority Is
Maintained(continued)
Chapter 14 How the Sovereign Authority Is
Maintained(continued)
Chapter 15 Deputies or Representatives
Chapter 16 That the Institution of the Government Is Not a
Contract
Chapter 17 The Institution of the Government
Chapter 18 Means of Preventing Usurpations of the Government
BOOK FOUR
Chapter 1 That the General Will Is Indestructible
Chapter 2 Voting
Chapter 3 Elections
Chapter 4 The Roman Comitia
Chapter 5 The Tribuneship
Chapter 6 The Dictatorship
Chapter 7 The Censorship
Chapter 8 Civil Religion
Chapter 9 Conclusion

章節(jié)摘錄

Even if each person could alienate himself, he could not alienate his children; they are born free men; their liberty belongs to them, and no one has a right to dispose of it except themselves. Before they have come to years of discretion, the father can, in their name, stipulate conditions for their preservation and welfare, but not surrender them irrevocably and unconditionally; for such a gift is contrary to the ends of nature, and exceeds the rights of paternity.In order, then, that an arbitrary government might be legitimate, it would be necessary that the people in each generation should have the option of accepting or rejecting it; but in that case such a government would no longer be arbitrary. To renounce one's liberty is to renounce one's quality as a man, the rights and also the duties of humanity. For him who re-nounces everything there is no possible compensation. Such a renunciation is incompatible with man's nature, for to take awayall freedom from his will is to take away all morality from his actions. In short, a convention which stipulates absolute authority on the one side and unlimited obedience on the other is vain and contradictory. Is it not clear that we are under no obligations whatsoever towards a man from whom we have a right to demand everything？ And does not this single condition, without equivalent, without exchange, involve the nullity of the act？ For what right would my slave have against me since all that he has belongs to me？ His rights being mine, this right of me against myself is a meaningless phrase.

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