Chapter 7 Title V

Title V 232-32 (291) 387-305 In the letters of "On Injustice" there may be a farce that the predecessors had everything. "My friend, you were born on this side of the mountain, and therefore everything that has come before you is just." "Why did you kill me?" 233(b)-57(292) 219-307 He lives on the other side of the river. 233-88 (293) 394-308 "Why did you kill me?"—"Why! Don't you live on the other side of the river? If you lived on this side, my friend, then I would be a murderer, and killing you in this way would is unjust; but since you live on that side, I am a warrior, and it is just to do so."

230-108 (294) 391-331 . . . On what is the basis of the economy that seeks world domination?Is it according to the whim of each individual? What a mess!Is it based on justice? And people have no regard for justice. Indeed, had he known justice, he would not have established the most universal of all maxims on earth, namely, that every man should obey the morals of his country; Nor would the legislator take the example of the fancies and whims of the Persians or Germans in place of that immutable justice.We shall see justice rooted in all countries and all times of the world, and not see everything just or unjust changing its nature as the climate changes.If the latitude is three degrees higher, all legal principles are reversed, and one meridian determines the truth; the fundamental law changes in less than a few years; rights also have their own era, and Saturn entering Leo marks the beginning of a crime of one kind or another for us.What ludicrous justice to draw a boundary with a river!What is true on this side of the Pyrenees is false on the other.

They admit that justice is not in these customs, but in the law of nature known to all nations. If the reckless chance which spreads the laws of the world happens to be at one time universal, they must stubbornly insist on it; but the irony is that the whims of mankind are so varied that they There is no such law at all. Theft, incest, sonicide, and patricide all have their place among virtuous actions.Can anything be more ridiculous than a man who has the right to kill me because he lives on the other side of the river and his prince has a quarrel with mine, though I have no quarrel with him?

No doubt there is natural law; yet this good reason, when it corrupts, corrupts all; Nihilamplius nostrumest; 〕Montaigne's "Collected Works" Volume 2, Chapter 12 quotes Cicero. Exsenatus consultet plebiscitescrimina ex ercentur [People commit crimes because of the senate and the people. 〕 The third volume and the first chapter of Montaigne's "Collected Works" quote Seneca. Utolimvitiis, sicnunclegibuslaboramus. [Once we suffered from sin, now we suffer from law. 〕Montaigne "Collected Works" Volume 3, Chapter 13 cited Tacitus language. From this confusion, it has been said that the essence of justice is the authority of the legislator; others, the convenience of the prince; still others, the prevailing custom; Nothing is just in itself; everything shifts over time.Custom forms all justice simply because it is accepted; this is the basis of the mystery of its authority.Anyone who brings it back to principle destroys it.Nothing is more wrong than wrong laws to correct; whoever obeys them because they are just is obeying only his own imaginary justice and not the nature of the laws; the laws are entirely assembled by themselves ; it is only the law and nothing else.Whoever examines its motives finds it so feeble and frivolous that if he is not accustomed to contemplate the wonders of the human imagination, he marvels at how much a century can win it. majesty and respect.To attack or subvert the art of a nation is to shake established customs, to question them, and to show them want of authority and justice.We should, it is said, go back to the primitive fundamental laws of the state which have been annihilated by unjust customs.It must be a loser's gamble; nothing is just on this scale.The people, however, readily listen to such arguments.Once they know the yoke, they throw it off; and the great men profit greatly from the ruin of the people, and of the curious investigators of established customs.That is why one of the wisest legislators says that for the good of the people it is necessary to deceive them constantly; and another good political scientist says: Cum veritatemqulibereturignoret, expedit quod  fallatur [since one does not understand that If the truth can liberate him, then it is best to let him be angry. 〕Volume 4, Chapter 27 of Augustine's "Astronomy of Heaven";.The usurping truth must not be made to be felt; it has been established without reason, but it has become reasonable; we must make it appear authoritative, eternal, and The origin is hidden, if we don't want it to end anytime soon.

231-112 (295) 432-313 Mine, yours—these poor children say: "This dog is mine; here is my sun-land."This is the origin and microcosm of usurpation throughout the earth. 234-107 (296) 51-320 When the question was to decide whether war should be declared and so many killed and so many Spaniards condemned to death, there was only one person making the decision, and he was the one who had a stake; that should have been an irrelevant third party. 235-176 (297) 78-330 Veri juris [true law].We no longer have such things; and if we had, we would not regard as a rule of justice the morals of our own country.

It is where justice is not found that we find strength, etc. 285-192 (298) 385-316 Justice, Might—It is right to follow what is just; it is necessary to follow what is strongest. Justice without force is impotent; force without justice is tyrannical.Justice without force is opposed, for there will always be bad men; force without justice is accused.Therefore justice and force must be united; and for this it is necessary to make the just strong, or the strong just. Justice can be contested, but force is very recognizable without controversy.Thus we cannot give force to justice, because force denies justice and says justice is itself.Therefore, since we cannot make the just strong, we make the strong just.

238-171 (299) 361-315 The only general maxim is the law of the state for ordinary things and the majority for other things.Where did this come from?It is the strength that comes from it.From this it follows that a king who is exceptionally powerful will not obey the majority of his ministers. Undoubtedly, equality of wealth is just; but men, being unable to make obedience to justice strong, so they make obedience to might just; Both justice and strength come together, and peace is attained as the highest good. 239-899 (300) 425-329 "When the strong man in arms keeps his wealth, what he keeps is safe."

240-201 (301) 426-333 Why should we obey the majority?Is it because they make more sense?No, but because they are more powerful. Why should we obey old laws and old opinions?Is it because they are the most sound?No, but because they are unique and can remove the source of division among us. 241-178 (302) 544-319 . . . This is the work of force, not of custom; for those who are capable of creating are rare; and the most powerful in numbers are those who only desire to tend, and deny glory to those who by their own creations Creators who seek glory; if creative men insist on glory and despise those who have not created, they will be called with all kinds of derisive names, and they will be beaten with sticks.So let people not boast of that kind of ingenuity, or rather, let them be content with themselves.

242-197 (303) 74-317 Might is queen of the world, opinion is not. —But opinion as a thing requires the exercise of force. ——That is the force that forms an opinion.In our opinion, gentleness is good.Why?Because the person who wants to dance on the rope is alone, and I can gather a stronger group and say it's not good. 289-207 (304) 363-321 The cords which bind men to one another in mutual respect are, in general, the cords which are necessary; for since all wish to rule, and not all but some, there must be differences. different levels. So let's imagine we're seeing people begin to combine with each other.Doubtless they would fight each other, until the strongest overwhelmed the weakest, and there was at last a ruling party.But once this point is established, the masters are unwilling to let the war continue, and stipulate that the power in their hands should be inherited according to their own will; For hereditary, and so on.

It is here that imagination begins to play its part.Hitherto it was power that compelled facts; now force is fixed on one side by the imagination, in France by the nobility, in Switzerland by the plebeians, and so on. The cords that bind respect to someone else are thus cords of imagination. 291-87 (305) 462-322 The Swiss take offense at being called aristocrats; they have to prove their commoner origins in order to be forced to hold high positions of eligibility. 290-204 (306) 422-323 Since princes and nobles and dignitaries are real and necessary because of the power to rule everything, there are always and everywhere such people.

And yet, since it is only an illusion that makes so-and-so ruler, this is unstable, it is liable to change, etc. 292-177 (307) 182-324 The Chancellor of the Exchequer is dignified and ornate, because his position is false; the King is not so: he has strength, he needs no imagination.Judges, doctors, etc., are nothing but imaginations. 293-62 (308) 488-327 The habit of always seeing kings with guards, drums, officers, and all sorts of machines of reverence and fear makes their appearance—even when they are alone without these retinues— Impressed respect and awe upon their subjects; for men cannot in their minds separate themselves from the entourage with whom they are so often seen.The world does not understand that this effect is due to this habit, so it is believed to be due to a natural power; hence the saying: "Extraordinary appearance, divine appearance, etc." 237-109 (309) 430-328 Justice - Just as fashion makes beauty, so it makes justice. 245-918 (310) 288-335 Kings and tyrants - I have my own thoughts in the back of my head too. I am careful and vigilant every time I travel. The greatness of creation, the respect for creation. The joy of greatness lies in those capable of making happiness. The characteristic of wealth is that it can be given generously. The peculiarities of every thing should be sought.The characteristic of power is the ability to protect. When the grimace was attacked forcefully, when a common soldier took off the Chancellor's square hat and threw it out of the window. 243-200 (311) 478-336 A state founded on opinion and imagination may rule for some time, and such a state is comfortable and voluntary; but a state based on force may rule forever.Opinion is thus the queen of the world, and force its tyrant. 236-198 (312) 427-337 Justice is what is established; and therefore all our established laws must be held to be just without examination, because they are established. 295-184 (313) 477, 606-338 Sound People's Opinion—The greatest disaster is civil war.If we are to reward merit, civil war is inevitable, because everyone says he deserves it.But the harm of a fool who succeeds by birthright is neither so terrible nor so inevitable. 246-917 (314) 190-416 God created everything for himself and endowed himself with the power of pain and pleasure. You can apply this to God, and you can apply it to yourself.If applied to God, the Gospels are the norm.If applied to yourself, you take the place of God.Since God is surrounded by loving men who claim from him the happiness of love which belongs to his power, so... . . .Therefore, you should know and understand that you are only a lustful king, and you are walking the path of lust. 299-179 (315) 557-417 The reason for the effect—this is admirable: I am not expected to respect a man who is well-dressed and has seven or eight servants at his heels.Why?If I don't pay him homage, he'll whip me.This habit is a force.Just as one horse is better equipped than another!Montaigne was so amused that he couldn't see the difference here, and marveled at the fact that people could see it and ask why.He said, "Indeed, how should it happen... etc. " 298-185 (316) 558-412 Sound People's Opinion--Adornment is not all ostentation; for it also shows a multitude of men working for themselves; it shows by their hair that they have servants, powderers, etc.; Show them off with their borders, ribbons, gold wire... and more.Therefore, the fact that many people are employed is not mere ostentation, nor is it mere assembly.The more hands people have, the more powerful they are.Dressing well is to show your strength. 303-170, 69 (317) 586-413 Respect means: "Trouble you".This is superficially vain, but very true; for it says: "I'm willing to trouble myself, if you need it; and though it's useless to you, I'll do it anyway." Besides, respect can also be used to distinguish great people: if respect means sitting in an armchair, then we will treat everyone with respect. Respect, so we can't judge anything; but since we are very troublesome, we also judge very powerfully. 302-56 (318) 769-354 He has four servants. 302—(319) 559—355 How well we judge men by their outward qualities, not by their inner qualities!Which of the two of us should go first?Who should make concessions to the other?Should it be the one who is not smart?But I'm as smart as he is, and I'm bound to argue about it.He has four servants, and I have but one: that is visible, we have but to count; and it must be I who yield.I'd be an idiot if I wanted to fight.In this way we have found peace; this is the greatest blessing. 296-208, 67 (320) 574-356 The most unreasonable things in the world can become the most reasonable things because of people's unruly behavior.What could be more unreasonable than choosing the eldest son of a queen to govern the country?We would not choose a traveler of the highest blood to manage a ship. This law would be ludicrous and unjust, but as men are and always have been, it becomes reasonable and just; for we choose who is the most virtuous and the most Smart people?We're going to be throwing our fists at each other in no time, and everyone thinks he's the most virtuous and the smartest.Let us, therefore, attach this quality to something indisputable.This is the king's eldest son; that's a matter of course, and there's no room for dispute.Reason could do no better, for civil war is the greatest of evils. 304-920 (321) 575-351 The children were amazed to see that their companions were respected. 304-193 (322) 202-352 Aristocracy is a great advantage, and it makes a man distinguished, known, and respected at eighteen, as another man is not worthy until fifty.That earned thirty years without much effort. 306-167 (323) 445-353 what is me A person looks at passers-by by the window, if I pass by here, can I say that he is standing here to see me?Can't; because he didn't think of me specifically. But is he who loves a woman because she is beautiful, loving her?No; for smallpox--which destroys beauty without destroying man--could make him love her no longer. And, if people love me for my judgment, for my memory, are they loving me?No, because I can lose these qualities without losing myself.Then, where is this me?If it is neither in body nor in soul.And how is it possible to love the body, or the soul, but for having these qualities which do not constitute me at all (for they are perishable)?For shall we love in the abstract the substance of one's soul, regardless of what qualities may be in it?This is impossible and would be unjust.Therefore, we are never in love with people, but only with certain qualities. Let us, therefore, stop laughing at those who are honored by rank and office, for it is only pretense of qualities that we love in others. 307-191 (324) 857-357 The people have very sound opinions such as: 1.Prefer pastime and hunting to poetry.Half-savvy scholars jeer at it, and triumphantly appear above the fools of the world; yet the people are right, for a reason they cannot fathom. 2.Identify people by appearance, such as birth or wealth.How unreasonable the world is to point out triumphantly; but it is very justifiable (it's the cannibals who laugh at all the young kings.) 3.To be irritated by blows, or so eager for glory.But since there are other fundamental good things associated with it, this is quite desirable; a man who is struck without resentment for it is a man crushed by injury and need. 4.To strive for the uncertain; to sail, to walk on the planks. 287-195 (325) 430-359 Montaigne was wrong.A custom is observed simply because it is custom, not because it is reasonable or just; but the people observe it from the sole reason of believing it to be just.Otherwise, though it be custom, they would not observe it; for men can only obey reason and justice.Custom without this is tyranny; yet the kingdoms of reason and justice are no more tyrannical than the kingdoms of joy: they are all natural principles to man. It is good, then, that men obey laws and customs, for they are laws; but know that nothing true and just is injected into them, and we know nothing of these, and therefore follow accepted things; by this means we are never free from them.But the people do not accept this doctrine; and since they believe that truth is to be found, and that truth is in laws and customs; so they believe in laws and customs, and regard their antiquity as their truth— — and not merely a proof of their authority, which has no truth.They obey law and custom, then; but if they are shown to be worthless, they immediately rebel; and everything, viewed from a certain point of view, makes this apparent. 288-114 (326) 226-379 Injustice—It is dangerous to tell people that the laws are not just; for they obey the laws only because they believe they are just.That is why they must also be told at the same time that the laws must be obeyed because they are laws; just as the superiors must be obeyed not because the superiors are just but because the superiors are .In this way, all rebellion can be prevented, if we can make this (and what exactly is the definition of justice) understandable. 308-173 (327) 211-378 The world judges all things well because they are in natural ignorance, and that is the real domain of man.Science has two extremes that touch each other.At one extreme is that purely natural ignorance in which all men find themselves born.The other extreme is that reached by great souls who, having gone through all that man can know, find that they know nothing, and return to the same ignorance from which they started; But a learned ignorance that knows itself.Those in between, who have come out of natural ignorance without reaching the other extreme, have a little of this pretentious learning and pretend to know it.These are the people who mess up the world and are bad judges of everything.The people and the wise constitute the ranks of the world; these men despise the world, and are despised by the world.They judge badly of all things, and the world judges them well. 309-183 (328) 213-418 The reason for the action—the constant back and forth from pro to con. We have proved man to be false by his exaltation of things that have no fundamental meaning; and all these views have been refuted.Then we have proved that all these views are very sound, and since all these falsehoods are well founded, the people are not so false as they say; the opinions of the people. But now we must overthrow this last proposition, and show that it is always true that the people are vain, though their opinions may be sound; for they do not feel the truth where it is, and since they Putting truth where it is not, their views are always very false and very unsound. 300—186 (329) 238—358 The cause of action—human fragility is what allows us to determine so many beautiful things, such as being good at playing the flute. It is a bad thing only because of our frailty. 297-63 (330) 237-420 The power of the king rests on reason and on the folly of the people, and above all on the folly of the people.The most important things in the world are founded on fragility, and this foundation is amazingly certain; for nothing is more [certain] than that, than that people are always fragile.What is based on sound reason has a very weak foundation, such as the reverence for wisdom. 294-196 (331) 281-423 We can only imagine Plato and Aristotle in their pedantic robes.They are genuine people and want to laugh with their friends as much as anyone else.When they wrote their Laws and Politics for amusement, they did it for amusement; it was the least philosophical, the least serious part of their lives; the most philosophic Some just live simply and peacefully.If they wrote about politics, it was as if they were making the charters for a madhouse; and if they acted as if they were talking about a great matter, it was because they knew that the madmen who listened to them thought they were kings or emperors.They delve into their principles in order to buffer the madness of these people to the most harmless extent possible. 244-106 (332) 190-419 Tyranny consists in the desire for universal dominion beyond one's own sphere. Strength, Beauty, Good Spirit, Piety, each has its own sphere of dominion, and nowhere else; but sometimes they meet together, and then Strength and Beauty foolishly quarrel over which of them should be the other master; for his dominion is of a different kind.They do not understand each other, and their fallacy is to demand dominion everywhere.But nothing can do this, not even force itself: it would accomplish nothing in the realm of the scholar; it is only the master of superficial actions. Tyranny—...so the following statement is false and tyrannical: "I am beautiful, therefore people should be afraid of me. I have strength, so people should love me.I……" Tyranny is to have in a certain way what we can only have in another way.We have various obligations to various virtues: an obligation to love beauty, an obligation to fear strength, and an obligation to trust knowledge. We are bound to fulfill these duties; it is wrong to refuse them, and it is wrong to demand others. Therefore, "He is not strong, so I do not respect him; he is not wise, so I do not fear him"; these words are also fallacious and tyrannical. 301-95 (333) 225-421 Have you never seen people who, in order to complain that you despise them, enumerate to you that many high-ranking people value them?To this I shall answer them by saying: "Show me the virtues which have won these men their hearts, and I shall value you as much." 247-187 (334) 236-195 Causes of action—Desire and force are the source of all our actions: desire makes voluntary actions; force makes involuntary ones. 310-182 (335) 204-194 cause of action—thus it is true that all are delusional: for though the opinions of the people are sound, they are not sound in their minds, for they think truth is where it is not.Truth was indeed in their opinion, but not where they supposed it to be. [So] we do have to honor noble people, but not because they were born really superior, etc. 311-181 (336) 257-194 Why it works—We must keep an idea behind and judge everything by it, while at the same time speaking like everyone else. 312-180 (337) 221-192 The reason for the action - grade.The people respect those of noble birth.The half-learned despise them, saying that they were born not of superior character but of chance.But learned men respect them, not according to what the people think, but according to what is behind them.The devout, who has more zeal than knowledge, despises them, though he considers the esteem they are honored by learned men, because he judges them by a new light that piety has given him.But the perfect Christian respects them according to another, higher light.Therefore, according to the light that people have, there are various opinions from pro to con. 313-51 (338) 189-196 True Christians, however, obey follies; not that they honor follies, but that the commandment of God punishes men for their submission to follies: Omnis creatura subjecta est vanitati [All created things are subject to vanity. 〕 "Ecclesiastes" Chapter 3, Section 19: "Man is not stronger than beasts, all are vanity". Liberabitur． [He will be free]. "Romans" chapter 8, verses 20-21: "For the creature is subject to vanity, not willingly, but because of him who made him so. But the creature still hopes to be released from the bondage of corruption. to enjoy the glory of the freedom of God's children".Thus St. Thomas paraphrasing the passage of St. James about the priority of the rich, says that if they do not do so from God's point of view, they are breaking away from the commandments of religion.