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丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷
袠褋褌芯褉懈褟褌邪 薪邪 褔芯胁械褕泻懈褌械 芯斜褖械褋褌胁邪 械 懈褋褌芯褉懈褟 薪邪 薪械褉邪胁械薪褋褌胁邪褌邪 - 薪邪 褋胁芯斜芯写邪褌邪 薪邪 谐芯褋锌芯写褋褌胁邪褖懈褌械 懈 薪邪 薪械褋胁芯斜芯写邪褌邪 薪邪 锌芯写褔懈薪械薪懈褌械. 袗谢邪 褋褗褖邪褌邪 褌邪蟹懈 懈褋褌芯褉懈褟 屑芯卸械 写邪 褋械 褉邪蟹谐谢械写邪 懈 锌芯写 写褉褍谐 褗谐褗谢 鈥� 泻邪褌芯 懈褋褌芯褉懈褟 薪邪 斜芯褉斜邪褌邪 蟹邪 屑芯褉邪谢薪芯 懈 褋芯褑懈邪谢薪芯 褉邪胁械薪褋褌胁芯 屑械卸写褍 褏芯褉邪褌邪. 孝械蟹懈 懈写械邪谢懈 懈蟹懈褋泻胁邪褌 锌芯谢懈褌懈褔械褋泻芯褌芯 锌褉邪胁芯 写邪 褋械 薪邪褋褌邪薪懈 薪邪 屑褟褋褌芯褌芯 薪邪 芯褌屑械薪械薪懈褟 蟹邪泻芯薪 薪邪 锌芯-褋懈谢薪懈褟. 鈥炐椥� 芯斜褖械褋褌胁械薪懈褟 写芯谐芯胁芯褉鈥� 薪邪 袪褍褋芯 械 褋褉械写 锌褗褉胁懈褌械 芯锌懈褌懈 蟹邪 褌械芯褉械褌懈褔薪芯 芯斜芯褋薪芯胁邪胁邪薪械 薪邪 褌芯胁邪 懈蟹懈褋泻胁邪薪械.
袧褟泻褗写械 锌褉械蟹 1743 谐., 写芯泻邪褌芯 褋懈 懈蟹泻邪褉胁邪 褏谢褟斜邪 泻邪褌芯 褋械泻褉械褌邪褉 薪邪 褎褉械薪褋泻懈褟 锌芯褋谢邪薪懈泻 胁褗胁 袙械薪械褑懈褟 谐褉邪褎 写褜芯 袦芯薪褌械谐褞, 袞邪薪-袞邪泻 袪褍褋芯 (1712-1778) 褋械 胁锌褍褋泻邪 胁 懈薪褌械谢械泻褌褍邪谢薪芯褌芯 锌褉懈泻谢褞褔械薪懈械, 泻芯械褌芯 褖械 谐芯 薪邪锌褉邪胁懈 械写懈薪 芯褌 薪邪泄-谐芯谢械屑懈褌械 锌芯谢懈褌懈褔械褋泻懈 屑懈褋谢懈褌械谢懈 胁 懈褋褌芯褉懈褟褌邪 薪邪 褔芯胁械褔械褋褌胁芯褌芯. 校褋褌邪薪芯胁懈谢 懈蟹胁械褋褌薪邪 锌褉懈褔懈薪薪芯-褋谢械写褋褌胁械薪邪 胁褉褗蟹泻邪 屑械卸写褍 薪械写褗蟹懈褌械 薪邪 锌褉械褏胁邪谢械薪芯褌芯 锌芯 芯薪芯胁邪 胁褉械屑械 褍锌褉邪胁谢械薪懈械 薪邪 袙械薪械褑懈邪薪褋泻邪褌邪 褉械锌褍斜谢懈泻邪 懈 褕懈褉械褖邪褌邪 褋械 褋褉械写 胁械薪械褑懈邪薪褑懈褌械 薪褉邪胁褋褌胁械薪邪 褉邪蟹褉褍褏邪, 谐芯褉写懈褟褌 谐褉邪卸写邪薪懈薪 薪邪 袞械薪械胁邪 蟹邪泻谢褞褔邪胁邪, 褔械 胁褋懈褔泻芯 胁 泻褉邪泄薪邪 褋屑械褌泻邪 芯锌懈褉邪 写芯 锌芯谢懈褌懈泻邪褌邪 懈 褔械 薪褉邪胁褋褌胁械薪懈褟褌 芯斜谢懈泻 薪邪 械写懈薪 薪邪褉芯写 褋械 懈蟹谐褉邪卸写邪 芯褌 薪械谐芯胁懈褌械 锌芯谢懈褌懈褔械褋泻懈 懈薪褋褌懈褌褍褑懈懈.
袧褟泻褗写械 锌褉械蟹 1743 谐., 写芯泻邪褌芯 褋懈 懈蟹泻邪褉胁邪 褏谢褟斜邪 泻邪褌芯 褋械泻褉械褌邪褉 薪邪 褎褉械薪褋泻懈褟 锌芯褋谢邪薪懈泻 胁褗胁 袙械薪械褑懈褟 谐褉邪褎 写褜芯 袦芯薪褌械谐褞, 袞邪薪-袞邪泻 袪褍褋芯 (1712-1778) 褋械 胁锌褍褋泻邪 胁 懈薪褌械谢械泻褌褍邪谢薪芯褌芯 锌褉懈泻谢褞褔械薪懈械, 泻芯械褌芯 褖械 谐芯 薪邪锌褉邪胁懈 械写懈薪 芯褌 薪邪泄-谐芯谢械屑懈褌械 锌芯谢懈褌懈褔械褋泻懈 屑懈褋谢懈褌械谢懈 胁 懈褋褌芯褉懈褟褌邪 薪邪 褔芯胁械褔械褋褌胁芯褌芯. 校褋褌邪薪芯胁懈谢 懈蟹胁械褋褌薪邪 锌褉懈褔懈薪薪芯-褋谢械写褋褌胁械薪邪 胁褉褗蟹泻邪 屑械卸写褍 薪械写褗蟹懈褌械 薪邪 锌褉械褏胁邪谢械薪芯褌芯 锌芯 芯薪芯胁邪 胁褉械屑械 褍锌褉邪胁谢械薪懈械 薪邪 袙械薪械褑懈邪薪褋泻邪褌邪 褉械锌褍斜谢懈泻邪 懈 褕懈褉械褖邪褌邪 褋械 褋褉械写 胁械薪械褑懈邪薪褑懈褌械 薪褉邪胁褋褌胁械薪邪 褉邪蟹褉褍褏邪, 谐芯褉写懈褟褌 谐褉邪卸写邪薪懈薪 薪邪 袞械薪械胁邪 蟹邪泻谢褞褔邪胁邪, 褔械 胁褋懈褔泻芯 胁 泻褉邪泄薪邪 褋屑械褌泻邪 芯锌懈褉邪 写芯 锌芯谢懈褌懈泻邪褌邪 懈 褔械 薪褉邪胁褋褌胁械薪懈褟褌 芯斜谢懈泻 薪邪 械写懈薪 薪邪褉芯写 褋械 懈蟹谐褉邪卸写邪 芯褌 薪械谐芯胁懈褌械 锌芯谢懈褌懈褔械褋泻懈 懈薪褋褌懈褌褍褑懈懈.
251 pages, Paperback
First published January 1, 1762
3,813 people are currently reading
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About the author
Jean-Jacques Rousseau
4,454听books2,834听followersGenevan philosopher and writer Jean Jacques Rousseau held that society usually corrupts the essentially good individual; his works include
The Social Contract
and
脡尘颈濒别
(both 1762).
This important figure in the history contributed to political and moral psychology and influenced later thinkers. Own firmly negative view saw the post-hoc rationalizers of self-interest, apologists for various forms of tyranny, as playing a role in the modern alienation from natural impulse of humanity to compassion. The concern to find a way of preserving human freedom in a world of increasingly dependence for the satisfaction of their needs dominates work. This concerns a material dimension and a more important psychological dimensions. Rousseau a fact that in the modern world, humans come to derive their very sense of self from the opinions as corrosive of freedom and destructive of authenticity. In maturity, he principally explores the first political route, aimed at constructing institutions that allow for the co-existence of equal sovereign citizens in a community; the second route to achieving and protecting freedom, a project for child development and education, fosters autonomy and avoids the development of the most destructive forms of self-interest. Rousseau thinks or the possible co-existence of humans in relations of equality and freedom despite his consistent and overwhelming pessimism that humanity will escape from a dystopia of alienation, oppression, and unfreedom. In addition to contributions, Rousseau acted as a composer, a music theorist, the pioneer of modern autobiography, a novelist, and a botanist. Appreciation of the wonders of nature and his stress on the importance of emotion made Rousseau an influence on and anticipator of the romantic movement. To a very large extent, the interests and concerns that mark his work also inform these other activities, and contributions of Rousseau in ostensibly other fields often serve to illuminate his commitments and arguments.
This important figure in the history contributed to political and moral psychology and influenced later thinkers. Own firmly negative view saw the post-hoc rationalizers of self-interest, apologists for various forms of tyranny, as playing a role in the modern alienation from natural impulse of humanity to compassion. The concern to find a way of preserving human freedom in a world of increasingly dependence for the satisfaction of their needs dominates work. This concerns a material dimension and a more important psychological dimensions. Rousseau a fact that in the modern world, humans come to derive their very sense of self from the opinions as corrosive of freedom and destructive of authenticity. In maturity, he principally explores the first political route, aimed at constructing institutions that allow for the co-existence of equal sovereign citizens in a community; the second route to achieving and protecting freedom, a project for child development and education, fosters autonomy and avoids the development of the most destructive forms of self-interest. Rousseau thinks or the possible co-existence of humans in relations of equality and freedom despite his consistent and overwhelming pessimism that humanity will escape from a dystopia of alienation, oppression, and unfreedom. In addition to contributions, Rousseau acted as a composer, a music theorist, the pioneer of modern autobiography, a novelist, and a botanist. Appreciation of the wonders of nature and his stress on the importance of emotion made Rousseau an influence on and anticipator of the romantic movement. To a very large extent, the interests and concerns that mark his work also inform these other activities, and contributions of Rousseau in ostensibly other fields often serve to illuminate his commitments and arguments.
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June 28, 2013
The one star rating does not mean I don鈥檛 recommend reading The Social Contract. Everyone should. It鈥檚 that important, that influential and reading this was certainly eye-opening. One star does not mean this was tedious, dry or difficult. In fact this treatise is not long, is easy to understand and can be read in a few hours. And Rousseau can certainly turn a phrase. Lots and lots that鈥檚 quotable in this book. But I don鈥檛 simply not like the book (which on 欧宝娱乐 means one star) I absolutely despise this book and everything it stands for. Leo Strauss called Machiavelli the 鈥渢eacher of evil鈥� and goodness knows I have nothing kind to say about Marx. But both feel clean and wholesome in comparison to Rousseau. Machiavelli at least is open about urging there is no place for morals in politics, but Rousseau is positively Orwellian.
He begins the first chapter of Social Contract with the stirring worlds: Man is born free and everywhere is in chains. But though he speaks of liberty and democracy it鈥檚 clear that his ideal state as he defines it is totalitarian. Those who don鈥檛 want any part of his state, who won鈥檛 obey, should be 鈥渇orced to be free.鈥� Locke argued inalienable rights included life, liberty, and property; governments are instituted to secure those rights. For Rousseau, life, liberty and property are all things you give wholly to the state 鈥渞etaining no individual rights.鈥� Rousseau states:
Whoever refuses to obey the general will shall be compelled to do so by the whole body... the social contract gives the body politic absolute power over all its members... when the prince says to him: 鈥淚t is expedient for the State that you should die,鈥� he ought to die.
Even Rousseau thought his ideal system couldn鈥檛 work in large territories. He ideally wanted direct democracy, with all citizens meeting in assembly such as in the ancient city-state of Athens, not representative democracy, which he doesn鈥檛 see as true democracy. (And the larger the state, the more absolute in its powers and more autocratic the government should be lest it fall into selfish anarchy.) Alissa Ardito says in the Introduction to my edition that: 鈥淧olitics... is also about language, talking, negotiating, arguing; and for that Rousseau had no need and little patience. The goal in The Social Contract is always about consensus, and in the end one suspects what Rousseau finally wanted was silence.鈥� You cannot have liberty or democracy while shutting up and shutting down anyone who dissents from the 鈥済eneral will.鈥� And then there鈥檚 Rousseau鈥檚 urging of a civil religion, where one literally worships the state. What you get then is the obscenity of a state as the 鈥淒emocratic People鈥檚 Republic of Korea,鈥� whose only nod to democracy is in the name, and where its leader takes on a quasi-religious status.
Can I see any good in this treatise? I can see the form the United States took in the discussion of a mix between monarchy (President), aristocracy (Senate, Supreme Court) and democracy (Congress) and checks and balances between them. But such features are also discussed in Locke鈥檚 Second Treatise of Government and in Montesquieu鈥檚 The Spirit of the Laws, both of which predate The Social Contract. In fact, Rousseau's categories of government can even trace its roots to Aristotle. So, what good I can see in it is hardly original. Well, and The Social Contract did argue for sovereignty being lodged in the people rather than a Divine Right of Kings--it鈥檚 supposed to have inspired the French Revolution, and its cry of 鈥渓iberty, equality, fraternity.鈥� If so, it鈥檚 easier to understand why the French Revolution turned into the Reign of Terror. I do consider this a must-read, and I鈥檓 glad I read it. It鈥檚 enlightening, like turning over a rock to see all the nasty things that were hiding underneath.
He begins the first chapter of Social Contract with the stirring worlds: Man is born free and everywhere is in chains. But though he speaks of liberty and democracy it鈥檚 clear that his ideal state as he defines it is totalitarian. Those who don鈥檛 want any part of his state, who won鈥檛 obey, should be 鈥渇orced to be free.鈥� Locke argued inalienable rights included life, liberty, and property; governments are instituted to secure those rights. For Rousseau, life, liberty and property are all things you give wholly to the state 鈥渞etaining no individual rights.鈥� Rousseau states:
Whoever refuses to obey the general will shall be compelled to do so by the whole body... the social contract gives the body politic absolute power over all its members... when the prince says to him: 鈥淚t is expedient for the State that you should die,鈥� he ought to die.
Even Rousseau thought his ideal system couldn鈥檛 work in large territories. He ideally wanted direct democracy, with all citizens meeting in assembly such as in the ancient city-state of Athens, not representative democracy, which he doesn鈥檛 see as true democracy. (And the larger the state, the more absolute in its powers and more autocratic the government should be lest it fall into selfish anarchy.) Alissa Ardito says in the Introduction to my edition that: 鈥淧olitics... is also about language, talking, negotiating, arguing; and for that Rousseau had no need and little patience. The goal in The Social Contract is always about consensus, and in the end one suspects what Rousseau finally wanted was silence.鈥� You cannot have liberty or democracy while shutting up and shutting down anyone who dissents from the 鈥済eneral will.鈥� And then there鈥檚 Rousseau鈥檚 urging of a civil religion, where one literally worships the state. What you get then is the obscenity of a state as the 鈥淒emocratic People鈥檚 Republic of Korea,鈥� whose only nod to democracy is in the name, and where its leader takes on a quasi-religious status.
Can I see any good in this treatise? I can see the form the United States took in the discussion of a mix between monarchy (President), aristocracy (Senate, Supreme Court) and democracy (Congress) and checks and balances between them. But such features are also discussed in Locke鈥檚 Second Treatise of Government and in Montesquieu鈥檚 The Spirit of the Laws, both of which predate The Social Contract. In fact, Rousseau's categories of government can even trace its roots to Aristotle. So, what good I can see in it is hardly original. Well, and The Social Contract did argue for sovereignty being lodged in the people rather than a Divine Right of Kings--it鈥檚 supposed to have inspired the French Revolution, and its cry of 鈥渓iberty, equality, fraternity.鈥� If so, it鈥檚 easier to understand why the French Revolution turned into the Reign of Terror. I do consider this a must-read, and I鈥檓 glad I read it. It鈥檚 enlightening, like turning over a rock to see all the nasty things that were hiding underneath.
March 20, 2025
FREEDOM - from a Revolutionary FRENCH ASPIE鈥檚 POV!
Remember when Freedom was a glorious ideal - a fresh, untrammelled new territory to explore at will? Look back!
Think of Thomas Paine in America, Edmund Burke in England, Rousseau鈥檚 bright confr猫res among the philosophes - all of them trumpeted the Dawn of a Fresh New Day.
Of course - all of our own early days were filled with its fresh air!
And then, back then - the early days of the Enlightenment, that powerhouse of political ideology that conceived the Golden Image of TRUE democracy -
The world was coming of age!
What happened to us all to spoil all that?
Well, the world grew older and so did we!
Jean-Jacques Rousseau, though, all appearances to the contrary, was at heart a green Golden Ager. Whatever we may think, his philosophy was not Utopian.
Rousseau just wanted to return to the Age of Innocence, like Auden - though perhaps a little bit more na茂vely than Wystan, and to universal brotherhood. Which serves him well here.
Oh, those lost ideals!
Yes, he was every bit as na茂ve as we were in our early years.. and I was a lot - probably more so than a lot of you, too. Still, he never stopped HOPING, in spite of all the bullies and naysayers!
But like Jean-Jacques, I know my teenaged springtime was anything but sound. The serpent had long since reached the centre of the apple.
Rousseau - like me - attempted extensive damage control, and the galloping extr锚mes of his writing belie that constantly thwarted rationalization. He was perhaps successful, at least outwardly, though inwardly most of his life was lived on tenterhooks.
But now maybe you, like so many of US old Boomers, remain a partial stranger in this brave new world we see around us. And we can never go back to the Golden Age, it seems.
Why? Because we all have seen the enemy and he is us. Because he is ALWAYS there with us, even - in disguise - in these coarse, faded faraway times.
You know, we moderns grew up faster because we were in sync with Accelerated Modern Time, and because the serpent is in plain view these days.
Caught in that music, all neglect
Monuments of undying intellect.
So, to so many of us, Jean-Jacques fades back into the chipped and forgotten statuary of the Enlightenment. HoHum.
But MAYBE HIS Hope is still a valid GROWNUP option. And as for the actual Rousseau:
What he was, he was.
What he is fated to become
Depends on us.
Don鈥檛 you see? Just because we鈥檝e all been hurt and have fallen from grace is no excuse for our omnipresent modern cynicism.
And as Auden鈥檚 poetic words can also apply to the way we see this tarnished 18th-century idol, perhaps Rousseau鈥檚 historical fate, along with Democracy鈥檚 and the World鈥檚, also depends on US.
Our attitudes. Our emotions.
We鈥檙e sad sacks when we should be can-do-er鈥檚.
And if we鈥檙e as idealistic as he was, these things will depend on having a grown-up sense of HOPE!
It鈥檚 time we revisited that Golden Ideal. There IS still room for goodness, decency and hope in this fallen world... if we keep one ear open to the postmodernist mindset.
And The Social Contract has all of those virtues in Spades.
Remember when Freedom was a glorious ideal - a fresh, untrammelled new territory to explore at will? Look back!
Think of Thomas Paine in America, Edmund Burke in England, Rousseau鈥檚 bright confr猫res among the philosophes - all of them trumpeted the Dawn of a Fresh New Day.
Of course - all of our own early days were filled with its fresh air!
And then, back then - the early days of the Enlightenment, that powerhouse of political ideology that conceived the Golden Image of TRUE democracy -
The world was coming of age!
What happened to us all to spoil all that?
Well, the world grew older and so did we!
Jean-Jacques Rousseau, though, all appearances to the contrary, was at heart a green Golden Ager. Whatever we may think, his philosophy was not Utopian.
Rousseau just wanted to return to the Age of Innocence, like Auden - though perhaps a little bit more na茂vely than Wystan, and to universal brotherhood. Which serves him well here.
Oh, those lost ideals!
Yes, he was every bit as na茂ve as we were in our early years.. and I was a lot - probably more so than a lot of you, too. Still, he never stopped HOPING, in spite of all the bullies and naysayers!
But like Jean-Jacques, I know my teenaged springtime was anything but sound. The serpent had long since reached the centre of the apple.
Rousseau - like me - attempted extensive damage control, and the galloping extr锚mes of his writing belie that constantly thwarted rationalization. He was perhaps successful, at least outwardly, though inwardly most of his life was lived on tenterhooks.
But now maybe you, like so many of US old Boomers, remain a partial stranger in this brave new world we see around us. And we can never go back to the Golden Age, it seems.
Why? Because we all have seen the enemy and he is us. Because he is ALWAYS there with us, even - in disguise - in these coarse, faded faraway times.
You know, we moderns grew up faster because we were in sync with Accelerated Modern Time, and because the serpent is in plain view these days.
Caught in that music, all neglect
Monuments of undying intellect.
So, to so many of us, Jean-Jacques fades back into the chipped and forgotten statuary of the Enlightenment. HoHum.
But MAYBE HIS Hope is still a valid GROWNUP option. And as for the actual Rousseau:
What he was, he was.
What he is fated to become
Depends on us.
Don鈥檛 you see? Just because we鈥檝e all been hurt and have fallen from grace is no excuse for our omnipresent modern cynicism.
And as Auden鈥檚 poetic words can also apply to the way we see this tarnished 18th-century idol, perhaps Rousseau鈥檚 historical fate, along with Democracy鈥檚 and the World鈥檚, also depends on US.
Our attitudes. Our emotions.
We鈥檙e sad sacks when we should be can-do-er鈥檚.
And if we鈥檙e as idealistic as he was, these things will depend on having a grown-up sense of HOPE!
It鈥檚 time we revisited that Golden Ideal. There IS still room for goodness, decency and hope in this fallen world... if we keep one ear open to the postmodernist mindset.
And The Social Contract has all of those virtues in Spades.
October 6, 2021
Du Contrat Social = Principes du droit Politique = The Social Contract = Principles of Political Rights, Jean-Jacques Rousseau
The Social Contract, originally published as On the Social Contract; or, Principles of Political Rights by Jean-Jacques Rousseau, is a 1762 book in which Rousseau theorized about the best way to establish a political community in the face of the problems of commercial society, which he had already identified in his Discourse on Inequality (1754).
The Social Contract helped inspire political reforms or revolutions in Europe, especially in France. The Social Contract argued against the idea that monarchs were divinely empowered to legislate. Rousseau asserts that only the people, who are sovereign, have that all-powerful right.
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賳賯賱 丕夭 賲鬲賳: (丕賳爻丕賳 丌夭丕丿 丌賮乇蹖丿賴 卮丿賴 丕爻鬲貙 丕賲丕 賴賲賴鈥� 噩丕 丿乇 亘乇丿诏蹖 亘賴 爻乇 賲蹖鈥屫ㄘ必� 亘毓囟蹖鈥屬囏� 禺賵丿 乇丕 氐丕丨亘 丕禺鬲蹖丕乇賽 丿蹖诏乇丕賳 賲蹖鈥屫з嗁嗀� 丨丕賱 丌賳鈥屭┵� 禺賵丿 丕夭 丌賳鈥屬囏� 亘丿鈥屫辟嗀� 丕蹖賳 鬲睾蹖蹖乇 趩诏賵賳賴 氐賵乇鬲 诏乇賮鬲賴 丕爻鬲責 賳賲蹖鈥屫з嗁呚� 趩賴 趩蹖夭蹖 賲蹖鈥屫堌з嗀� 丕蹖賳 丕賲乇 乇丕 賲卮乇賵毓 噩賱賵賴 丿賴丿責 鬲氐賵乇 賲蹖鈥屭┵嗁� 亘鬲賵丕賳賲 亘賴 丕蹖賳 倬乇爻卮 倬丕爻禺 丿賴賲貨 ...貨)貨 倬丕蹖丕賳 賳賯賱
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 18/09/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 13/07/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
The Social Contract, originally published as On the Social Contract; or, Principles of Political Rights by Jean-Jacques Rousseau, is a 1762 book in which Rousseau theorized about the best way to establish a political community in the face of the problems of commercial society, which he had already identified in his Discourse on Inequality (1754).
The Social Contract helped inspire political reforms or revolutions in Europe, especially in France. The Social Contract argued against the idea that monarchs were divinely empowered to legislate. Rousseau asserts that only the people, who are sovereign, have that all-powerful right.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 亘蹖爻鬲 賵 賴卮鬲賲 賲丕賴 賮賵乇蹖賴 爻丕賱 1974賲蹖賱丕丿蹖
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毓賳賵丕賳: 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖貨 丕孬乇 跇丕賳鈥屭権и� 乇賵爻賵貨 賲鬲乇噩賲 爻毓蹖丿 丨亘蹖亘蹖貨 賵蹖乇丕爻鬲丕乇 賮乇蹖亘丕 趩賵亘鈥屫臂屫藏з嗀� 鬲賴乇丕賳 丕亘乇 爻賮蹖丿鈥忊€� 鈥忊€�1390貨鈥€� 383氐貨 卮丕亘讴 9786009254576貨 趩丕倬 丿賵賲 1393貨
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賲賵囟賵毓 丿蹖诏乇蹖 讴賴 丕賴賲蹖鬲 賵蹖跇賴 丿丕乇丿貙 賴賲亘爻鬲诏蹖 丕毓囟丕蹖 丕噩鬲賲丕毓 丕爻鬲貨 亘乇丕爻丕爻 賳馗乇 芦乇賵爻賵禄貙 丕诏乇 丿賵賱鬲 賴賲趩賵賳 卮禺氐蹖 丕爻鬲 讴賴 夭賳丿诏蹖卮 亘賴 丕鬲丨丕丿 亘蹖賳 丕毓囟丕蹖 丕噩鬲賲丕毓 賵丕亘爻鬲賴 丕爻鬲貙 賵 丕诏乇 賲賴賲鈥屫臂屬� 丌賳賴丕 亘賯丕蹖 禺賵丿 丕賵 亘丕卮丿貙 亘乇丕蹖卮 賳蹖乇賵蹖蹖 毓賲賵賲蹖 賳蹖夭 賱丕夭賲 丕爻鬲貙 鬲丕 亘鬲賵丕賳丿 賴乇 诏乇賵賴 乇丕貙 賲鬲賳丕爻亘 亘丕 丿蹖诏乇丕賳貙 亘賴 丨乇讴鬲 丿乇丌賵乇丿貨 趩賵賳 胤亘蹖毓鬲貙 亘賴 賴賲诏蹖 丕賳爻丕賳賴丕貙 鬲賵丕賳丕蹖蹖 蹖讴爻丕賳 賲蹖鈥屫ㄘ簇� 亘賳丕亘乇丕蹖賳 亘丕 倬匕蹖乇賮鬲賳 噩丕賲毓賴 亘賴 毓賳賵丕賳 爻丕禺鬲丕乇蹖 胤亘蹖毓蹖貙 噩丕賲毓賴 賳蹖夭 鬲賵丕賳賲賳丿 禺賵丕賴丿 亘賵丿貨 芦乇賵爻賵禄 賲賮賴賵賲 丨賯賵賯 乇丕 賳蹖夭貙 丿乇 賳馗乇 賲蹖鈥屭屫辟嗀� 丕蹖卮丕賳 亘乇 爻賴 賳賵毓 丨賯賵賯 亘丕賵乇 丿丕乇賳丿: 芦丨賯賵賯 卮賴乇賵賳丿丕賳禄貙 芦丨賯賵賯 丨丕讴賲禄 賵 賳蹖夭 芦丨賯賵賯 胤亘蹖毓蹖禄貨 讴賴 亘丕蹖丿 亘乇 賲亘賳丕蹖 賵蹖跇诏蹖賴丕蹖 丕賳爻丕賳蹖 亘丕卮丿貨 芦乇賵爻賵禄 亘乇賴丕賳卮 丕蹖賳爻鬲 讴賴 賴賲賴 蹖 賲噩乇賲蹖賳蹖 讴賴 亘賴 丨賯賵賯 丕噩鬲賲丕毓蹖 蹖賵乇卮 賲蹖鈥屫ㄘ辟嗀� 亘賴 毓賳賵丕賳 丌卮賵亘诏乇 賵 禺丕卅賳 賴爻鬲賳丿貙 亘丕 鬲噩丕賵夭 亘賴 賯賵丕賳蹖賳貙 丕夭 毓囟賵 丕噩鬲賲丕毓 亘賵丿賳 丿乇賲蹖鈥屫③屬嗀� 賵 丨鬲蹖 丿乇 乇賵丿乇乇賵蹖蹖 亘丕 噩丕賲毓賴 賴爻鬲賳丿貨 芦乇賵爻賵禄 賳鬲蹖噩賴 賲蹖鈥屭屫必� 讴賴 趩賳蹖賳 丿卮賲賳蹖貙 賳賲蹖鈥屫堌з嗀� 賮乇丿蹖 丕禺賱丕賯蹖 亘丕卮丿貨 亘乇丕蹖 芦乇賵爻賵禄貨 賲噩丕夭丕鬲 讴乇丿賳 蹖讴 賲噩乇賲貙 賯乇丕丿丕丿 賵蹖跇賴 鈥屫й� 丕爻鬲貨 芦乇賵爻賵禄 丌賳 賲噩丕夭丕鬲 乇丕 芦賯丕賳賵賳蹖 胤亘蹖毓蹖禄 賲蹖鈥屫з嗁嗀� 讴賴 亘丿賵賳 丌賳貙 噩丕賲毓賴 賳賲蹖鈥屫堌з嗀� 夭賳丿賴 亘賵丿賳卮 乇丕 丕丿丕賲賴 丿賴丿貨 亘賳丕亘乇丕蹖賳 芦丕禺賱丕賯禄貙 亘乇丕蹖 噩丕賲毓賴 鈥屫й� 讴賴 丿乇 丌賳 賴賲诏丕賳 亘賴 丨賯賵賯 蹖讴丿蹖诏乇 丕丨鬲乇丕賲 賲蹖鈥屭柏ж辟嗀� 賱丕夭賲 丕爻鬲貨 倬爻 丕夭 丕亘賳 丕爻鬲丿賱丕賱貙 芦乇賵爻賵禄 丕蹖賳 丿蹖丿诏丕賴 乇丕 亘丕夭诏卮丕蹖蹖 賲蹖鈥屭┵嗁嗀� 讴賴 亘乇賯乇丕乇蹖 蹖讴 噩丕賲毓賴貙 賳蹖丕夭賲賳丿 鬲睾蹖蹖乇 丕毓囟丕蹖 丌賳 丕爻鬲貨 亘賳丕亘乇丕蹖賳 亘丕蹖丿 賲賵噩賵丿蹖鬲 噩夭卅蹖 賴乇 丕賳爻丕賳 乇丕貙 亘賴 賲賵噩賵丿蹖鬲蹖 讴賴 賴乇 讴丿丕賲 丕夭 賲丕貙 丕夭 胤亘蹖毓鬲 丿乇蹖丕賮鬲 讴乇丿賴 鈥屫й屬呚� 鬲睾蹖蹖乇 丿丕丿貨 丕蹖賳 鬲睾蹖蹖乇 鬲賵囟蹖丨蹖 亘乇丕蹖 鬲卮讴蹖賱 噩丕賲毓賴 丕爻鬲
賳賯賱 丕夭 賲鬲賳: (丕賳爻丕賳 丌夭丕丿 丌賮乇蹖丿賴 卮丿賴 丕爻鬲貙 丕賲丕 賴賲賴鈥� 噩丕 丿乇 亘乇丿诏蹖 亘賴 爻乇 賲蹖鈥屫ㄘ必� 亘毓囟蹖鈥屬囏� 禺賵丿 乇丕 氐丕丨亘 丕禺鬲蹖丕乇賽 丿蹖诏乇丕賳 賲蹖鈥屫з嗁嗀� 丨丕賱 丌賳鈥屭┵� 禺賵丿 丕夭 丌賳鈥屬囏� 亘丿鈥屫辟嗀� 丕蹖賳 鬲睾蹖蹖乇 趩诏賵賳賴 氐賵乇鬲 诏乇賮鬲賴 丕爻鬲責 賳賲蹖鈥屫з嗁呚� 趩賴 趩蹖夭蹖 賲蹖鈥屫堌з嗀� 丕蹖賳 丕賲乇 乇丕 賲卮乇賵毓 噩賱賵賴 丿賴丿責 鬲氐賵乇 賲蹖鈥屭┵嗁� 亘鬲賵丕賳賲 亘賴 丕蹖賳 倬乇爻卮 倬丕爻禺 丿賴賲貨 ...貨)貨 倬丕蹖丕賳 賳賯賱
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 18/09/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 13/07/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
November 13, 2021
2009 read: 鈥淚n truth, laws are always useful to those with possessions and harmful to those who have nothing; from which it follows that the social state is advantageous to men only when all possess something and none has too much.鈥�
Jean-Jacques Rousseau, The Social Contract.
One of those books I chose to read, because I knew I had to, is not the best way to set about reading a classical work on philosophy. Rosseau's classic about the responsibility and contract between the government and the governed is better studied than just simply read from cover to cover. 5 out of 12.
Jean-Jacques Rousseau, The Social Contract.
One of those books I chose to read, because I knew I had to, is not the best way to set about reading a classical work on philosophy. Rosseau's classic about the responsibility and contract between the government and the governed is better studied than just simply read from cover to cover. 5 out of 12.
March 18, 2017
"賱賯丿 賵噩丿鬲 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 廿賳噩賷賱賴丕 賮賷 賰鬲丕亘丕鬲 乇賵爻賵."
賯乇兀鬲 賮賷 丕賱毓丿賷丿 賲賳 丕賱賲賯丕賱丕鬲 賵丕賱氐購丨賮 賵賰鬲亘 丕賱賲丿乇爻丞 賲賳匕 氐睾乇賷 毓賳 賰鬲丕亘 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 賰賵賳賴 兀賴賲 丕賱賰鬲亘 賮賷 丕賱爻賷丕爻丞 賵亘賯賷 丕爻賲 賴匕丕 丕賱賰丕鬲亘 乇丕爻禺丕賸 賮賷 匕丕賰乇鬲賷. 賵賮賷 丕賱噩丕賲毓丞 -賰賵賳賷 丿乇爻鬲 丕賱兀丿亘 丕賱賮乇賳爻賷- 鬲賲 廿賮乇丕丿 賲亘丕丨孬 禺丕氐丞 賮賷 毓氐乇 丕賱鬲賳賵賷乇 賵賮賱丕爻賮鬲賴 賵丕賱孬賵乇丞 丕賱賮乇賳爻賷丞貙 賵賰丕賳 噩丕賳 噩丕賰 乇賵爻賵 毓賱賶 乇兀爻 兀賵賱卅賰 丕賱鬲賳賵賷乇賷賷賳 丕賱匕賷賳 胤賲丨賵丕 賱鬲睾賷賷乇 卮賰賱 丕賱丨購賰賲 丕賱賲賱賰賷 丕賱賲購胤賱賯貨 丨賷孬 賰丕賳 賷購毓鬲賯丿 亘兀賳 丕賱丨丕賰賲 賴賵 馗賱 丕賱賱賴 毓賱賶 丕賱兀乇囟. 賵賯丿 鬲兀孬賾乇 丕賱賰孬賷乇賵賳 亘賮賰乇 乇賵爻賵 丕賱鬲賯丿賾賲賷 賲賲丕 兀丿賾賶 廿賱賶 廿爻賯丕胤 丨賰賲 賱賵賷爻 丕賱爻丕丿爻 毓卮乇 賵廿賳胤賱丕賯 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 丕賱鬲賷 鬲噩丕賵夭鬲 兀賮賰丕乇賴丕 丨丿賵丿 賮乇賳爻丕 賵兀氐亘丨鬲 賲胤賱亘丕賸 賱賰賱 卮毓賵亘 丕賱毓丕賱賲.
賷囟毓 乇賵爻賵 賮賷 賰鬲丕亘賴 賴匕丕 賯賵丕毓丿 丕賱毓賱丕賯丞 亘賷賳 丕賱卮毓亘 賵丕賱丨丕賰賲貙 賵賰賷賮 鬲賳卮兀 丕賱丿賵賱貙 賵賵丕噩亘丕鬲 丕賱兀賮乇丕丿 鬲噩丕賴 丿賵賱鬲賴賲 賵丨丕賰賲賴賲貙 賲爻丐賵賱賷丕鬲 丕賱丨丕賰賲 賳丨賵 卮毓亘賴貙 賵兀卮賰丕賱 丕賱丨賰賵賲丞 丕賱賲禺鬲賱賮丞 賵丨賯賵賯 賵賵丕噩亘丕鬲 丕賱噩賲賷毓 賮賷 丕賱丿賵賱丞. 賵賷乇賶 兀賳 丕賱卮毓亘 賴賵 丕賱毓賳氐乇 丕賱兀爻丕爻賷 賮賷 丕賱丿賵賱丞 賵賴賵 丨乇 賵賱丕 賷丨賯 賱兀丨丿 丕爻鬲毓亘丕丿賴 鬲丨鬲 兀賷 馗乇賮貙 賵兀賳 丕賱廿乇丕丿丞 丕賱毓丕賲丞 賴賷 丕賱鬲賷 鬲賵噩賾賴 丕賱丿賵賱丞. 賵兀賳 丕賱丨乇賷賾丞 賵丕賱賲爻丕賵丕丞 賴賷 兀爻丕爻 賰賱 丕卮鬲乇丕毓 爻賱賷賲 賮賷賴 禺賷乇 賱賱噩賲賷毓.
丨賷賳 賳賯乇兀 賲丕 賰鬲亘賴 乇賵爻賵 賮賷 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 賲賳 鬲賳馗賷賲 賱賱毓賱丕賯丕鬲 賮賷 丕賱丿賵賱丞貙 賵賳賯丕乇賳 亘賷賳 鬲賯丿賾賲 兀賮賰丕乇 丕賱爻賷丕爻丞 丕賱兀賵乇賵亘賷丞 賮賷 匕賱賰 丕賱毓氐乇 賵亘賷賳 賵丕賯毓 爻賷丕爻丕鬲賳丕 丕賱毓乇亘賷丞貙 賳乇賶 亘兀賳 賴賳丕賰 賴賵賾丞 賰亘賷乇丞 兀賰亘乇 賲賳 兀賳 賳丨氐乇賴丕! 賵賴匕丕 賲丕 賷丿毓賵 賱賱亘丐爻 賵丕賱禺夭賷! 賮賷毓賵丿 丨購賰賾丕賲賳丕 賱毓氐乇 丕賱丨賰賵賲丞 丕賱廿賯胤丕毓賷丞 賵丕賱賲購賱賰 丕賱賲胤賱賯 賵丕賱毓丕賱賲 賲賳 丨賵賱賳丕 賷鬲胤賵賾乇 賵賷賳毓賲 亘丕賱丨乇賷賾丕鬲 賵丕賱丿賷賲賯乇丕胤賷丕鬲 賵廿乇丕丿丞 丕賱卮毓亘 丕賱鬲賷 鬲毓賱賵 毓賱賶 兀賷 廿乇丕丿丞. 賰賲 賳丨賳 亘丨丕噩丞 廿賱賶 丿乇丕爻丞 毓賱賲 丕賱爻賷丕爻丞 賵廿賱賶 廿毓丕丿丞 鬲兀賴賷賱 賰丕賲賱丞 賱賮賴賲 丕賱賲氐胤賱丨丕鬲 丕賱爻賷丕爻賷丞 賱賳毓乇賮 丨賯賵賯賳丕 賵賵丕噩亘丕鬲賳丕 賵賲爻丐賵賱賷丕鬲賳丕.
亘賯丿乇 賲丕 鬲丨氐賾賱鬲 毓賱賶 賮丕卅丿丞 賲賳 賴匕丕 丕賱賰鬲丕亘 亘賯丿乇 賲丕 鬲毓賰賾乇 丕爻鬲賲鬲丕毓賷 亘爻亘亘 囟毓賮 丕賱鬲乇噩賲丞貙 賵賰兀賳 丕賱賲鬲乇噩賲 毓賲丿 廿賱賶 丕爻鬲禺丿丕賲 google translate!
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"亘賲丕 兀賳 賰賱 廿賳爻丕賳 賷賵賱丿 丨乇賾丕賸 爻賷丿丕賸 賱賳賮爻賴 賱丕 賷爻鬲胤賷毓 兀丨丿 兀賳 賷購禺囟毓賴 亘兀賷丞 丨噩賾丞 賰丕賳鬲 賲賳 睾賷乇 賲賵丕賮賯鬲賴."
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賯乇兀鬲 賮賷 丕賱毓丿賷丿 賲賳 丕賱賲賯丕賱丕鬲 賵丕賱氐購丨賮 賵賰鬲亘 丕賱賲丿乇爻丞 賲賳匕 氐睾乇賷 毓賳 賰鬲丕亘 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 賰賵賳賴 兀賴賲 丕賱賰鬲亘 賮賷 丕賱爻賷丕爻丞 賵亘賯賷 丕爻賲 賴匕丕 丕賱賰丕鬲亘 乇丕爻禺丕賸 賮賷 匕丕賰乇鬲賷. 賵賮賷 丕賱噩丕賲毓丞 -賰賵賳賷 丿乇爻鬲 丕賱兀丿亘 丕賱賮乇賳爻賷- 鬲賲 廿賮乇丕丿 賲亘丕丨孬 禺丕氐丞 賮賷 毓氐乇 丕賱鬲賳賵賷乇 賵賮賱丕爻賮鬲賴 賵丕賱孬賵乇丞 丕賱賮乇賳爻賷丞貙 賵賰丕賳 噩丕賳 噩丕賰 乇賵爻賵 毓賱賶 乇兀爻 兀賵賱卅賰 丕賱鬲賳賵賷乇賷賷賳 丕賱匕賷賳 胤賲丨賵丕 賱鬲睾賷賷乇 卮賰賱 丕賱丨購賰賲 丕賱賲賱賰賷 丕賱賲購胤賱賯貨 丨賷孬 賰丕賳 賷購毓鬲賯丿 亘兀賳 丕賱丨丕賰賲 賴賵 馗賱 丕賱賱賴 毓賱賶 丕賱兀乇囟. 賵賯丿 鬲兀孬賾乇 丕賱賰孬賷乇賵賳 亘賮賰乇 乇賵爻賵 丕賱鬲賯丿賾賲賷 賲賲丕 兀丿賾賶 廿賱賶 廿爻賯丕胤 丨賰賲 賱賵賷爻 丕賱爻丕丿爻 毓卮乇 賵廿賳胤賱丕賯 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 丕賱鬲賷 鬲噩丕賵夭鬲 兀賮賰丕乇賴丕 丨丿賵丿 賮乇賳爻丕 賵兀氐亘丨鬲 賲胤賱亘丕賸 賱賰賱 卮毓賵亘 丕賱毓丕賱賲.
賷囟毓 乇賵爻賵 賮賷 賰鬲丕亘賴 賴匕丕 賯賵丕毓丿 丕賱毓賱丕賯丞 亘賷賳 丕賱卮毓亘 賵丕賱丨丕賰賲貙 賵賰賷賮 鬲賳卮兀 丕賱丿賵賱貙 賵賵丕噩亘丕鬲 丕賱兀賮乇丕丿 鬲噩丕賴 丿賵賱鬲賴賲 賵丨丕賰賲賴賲貙 賲爻丐賵賱賷丕鬲 丕賱丨丕賰賲 賳丨賵 卮毓亘賴貙 賵兀卮賰丕賱 丕賱丨賰賵賲丞 丕賱賲禺鬲賱賮丞 賵丨賯賵賯 賵賵丕噩亘丕鬲 丕賱噩賲賷毓 賮賷 丕賱丿賵賱丞. 賵賷乇賶 兀賳 丕賱卮毓亘 賴賵 丕賱毓賳氐乇 丕賱兀爻丕爻賷 賮賷 丕賱丿賵賱丞 賵賴賵 丨乇 賵賱丕 賷丨賯 賱兀丨丿 丕爻鬲毓亘丕丿賴 鬲丨鬲 兀賷 馗乇賮貙 賵兀賳 丕賱廿乇丕丿丞 丕賱毓丕賲丞 賴賷 丕賱鬲賷 鬲賵噩賾賴 丕賱丿賵賱丞. 賵兀賳 丕賱丨乇賷賾丞 賵丕賱賲爻丕賵丕丞 賴賷 兀爻丕爻 賰賱 丕卮鬲乇丕毓 爻賱賷賲 賮賷賴 禺賷乇 賱賱噩賲賷毓.
丨賷賳 賳賯乇兀 賲丕 賰鬲亘賴 乇賵爻賵 賮賷 丕賱賯乇賳 丕賱孬丕賲賳 毓卮乇 賲賳 鬲賳馗賷賲 賱賱毓賱丕賯丕鬲 賮賷 丕賱丿賵賱丞貙 賵賳賯丕乇賳 亘賷賳 鬲賯丿賾賲 兀賮賰丕乇 丕賱爻賷丕爻丞 丕賱兀賵乇賵亘賷丞 賮賷 匕賱賰 丕賱毓氐乇 賵亘賷賳 賵丕賯毓 爻賷丕爻丕鬲賳丕 丕賱毓乇亘賷丞貙 賳乇賶 亘兀賳 賴賳丕賰 賴賵賾丞 賰亘賷乇丞 兀賰亘乇 賲賳 兀賳 賳丨氐乇賴丕! 賵賴匕丕 賲丕 賷丿毓賵 賱賱亘丐爻 賵丕賱禺夭賷! 賮賷毓賵丿 丨購賰賾丕賲賳丕 賱毓氐乇 丕賱丨賰賵賲丞 丕賱廿賯胤丕毓賷丞 賵丕賱賲購賱賰 丕賱賲胤賱賯 賵丕賱毓丕賱賲 賲賳 丨賵賱賳丕 賷鬲胤賵賾乇 賵賷賳毓賲 亘丕賱丨乇賷賾丕鬲 賵丕賱丿賷賲賯乇丕胤賷丕鬲 賵廿乇丕丿丞 丕賱卮毓亘 丕賱鬲賷 鬲毓賱賵 毓賱賶 兀賷 廿乇丕丿丞. 賰賲 賳丨賳 亘丨丕噩丞 廿賱賶 丿乇丕爻丞 毓賱賲 丕賱爻賷丕爻丞 賵廿賱賶 廿毓丕丿丞 鬲兀賴賷賱 賰丕賲賱丞 賱賮賴賲 丕賱賲氐胤賱丨丕鬲 丕賱爻賷丕爻賷丞 賱賳毓乇賮 丨賯賵賯賳丕 賵賵丕噩亘丕鬲賳丕 賵賲爻丐賵賱賷丕鬲賳丕.
亘賯丿乇 賲丕 鬲丨氐賾賱鬲 毓賱賶 賮丕卅丿丞 賲賳 賴匕丕 丕賱賰鬲丕亘 亘賯丿乇 賲丕 鬲毓賰賾乇 丕爻鬲賲鬲丕毓賷 亘爻亘亘 囟毓賮 丕賱鬲乇噩賲丞貙 賵賰兀賳 丕賱賲鬲乇噩賲 毓賲丿 廿賱賶 丕爻鬲禺丿丕賲 google translate!
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"亘賲丕 兀賳 賰賱 廿賳爻丕賳 賷賵賱丿 丨乇賾丕賸 爻賷丿丕賸 賱賳賮爻賴 賱丕 賷爻鬲胤賷毓 兀丨丿 兀賳 賷購禺囟毓賴 亘兀賷丞 丨噩賾丞 賰丕賳鬲 賲賳 睾賷乇 賲賵丕賮賯鬲賴."
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December 1, 2019
鈥業t is always an evil,鈥� opines Rousseau near the end of this treatise, 鈥榯o unite several towns in one nation,鈥� and you think 鈥� hang on 鈥� that's all nations, isn't it? Except, perhaps 鈥� aha! 鈥� for the Swiss republics like Rousseau's own native Geneva, where state and city were coterminous and political theories could be tested and discarded like strains of bacteria in a petri-dish. It must have been a blow when the Genevans turned against him and burnt his books en masse.
And they were not his last critics. For Bertrand Russell, 鈥楬itler is an outcome of Rousseau,鈥� and the top review on 欧宝娱乐 takes violent exception to him as well. These extreme reactions seem very surprising to me, perhaps because I am not well read in political theory. In his vision of citizens who willingly subsume themselves within a state, they see the seeds of totalitarianism; but Rousseau's point is rather to identify the qualities that would make such a state so appealing in the first place.
Those qualities are, for the most part, fairly sensible and inspiring. He argues that sovereignty rests exclusively in the people; that slavery is invalid; that there can be no state religion, nor any religious intolerance; that inequality of wealth must be minimised; that private interest groups must be kept out of politics; and that there is no justification for any divinely-appointed monarch or king: 鈥楢ll legitimate government is 鈥渞epublican鈥�.鈥�
Rousseau's idea of democracy is a very strict one; for him, it's something that constrains all the people to come together to make decisions directly 鈥� occasions on which 鈥榯he person of the humblest citizen is as sacred and inviolable as that of the highest magistrate, for in the presence of the represented there is no longer any representation鈥�. Stirring, although perhaps impractical. But Rousseau is not impressed by systems under which citizens outsource their decision-making powers to elected representatives.
Of course, as recent experience has shown, England does occasionally have popular referenda. And Rousseau goes on:
Well, yes.
The tiny chapters, combined with Rousseau's light, often aphoristic style, make this a far easier and more enjoyable read than I had been expecting. And overall I was amazed (given his dubious 鈥楽wissness鈥�) to see quite how much of Rousseau's politics has survived into modern-day Switzerland 鈥� the direct democracy, the powerful quasi-city-states, the military service, the low taxation. If I had read this book when I lived in England or France, I might have supposed a lot of it to be purely theoretical; here, where all my neighbours and colleagues are voting on laws every couple of weeks, it's visible all around you.
And they were not his last critics. For Bertrand Russell, 鈥楬itler is an outcome of Rousseau,鈥� and the top review on 欧宝娱乐 takes violent exception to him as well. These extreme reactions seem very surprising to me, perhaps because I am not well read in political theory. In his vision of citizens who willingly subsume themselves within a state, they see the seeds of totalitarianism; but Rousseau's point is rather to identify the qualities that would make such a state so appealing in the first place.
Those qualities are, for the most part, fairly sensible and inspiring. He argues that sovereignty rests exclusively in the people; that slavery is invalid; that there can be no state religion, nor any religious intolerance; that inequality of wealth must be minimised; that private interest groups must be kept out of politics; and that there is no justification for any divinely-appointed monarch or king: 鈥楢ll legitimate government is 鈥渞epublican鈥�.鈥�
Rousseau's idea of democracy is a very strict one; for him, it's something that constrains all the people to come together to make decisions directly 鈥� occasions on which 鈥榯he person of the humblest citizen is as sacred and inviolable as that of the highest magistrate, for in the presence of the represented there is no longer any representation鈥�. Stirring, although perhaps impractical. But Rousseau is not impressed by systems under which citizens outsource their decision-making powers to elected representatives.
The English people believes itself to be free; it is gravely mistaken; it is free only during the election of Members of Parliament; as soon as the Members are elected, the people is enslaved; it is nothing.
Of course, as recent experience has shown, England does occasionally have popular referenda. And Rousseau goes on:
In the brief moments of its freedom, the English people makes such a use of that freedom that it deserves to lose it.
Well, yes.
The tiny chapters, combined with Rousseau's light, often aphoristic style, make this a far easier and more enjoyable read than I had been expecting. And overall I was amazed (given his dubious 鈥楽wissness鈥�) to see quite how much of Rousseau's politics has survived into modern-day Switzerland 鈥� the direct democracy, the powerful quasi-city-states, the military service, the low taxation. If I had read this book when I lived in England or France, I might have supposed a lot of it to be purely theoretical; here, where all my neighbours and colleagues are voting on laws every couple of weeks, it's visible all around you.
September 5, 2024
Rousseau thinks of society not with the strength of the dominant but by associating individual forces, contributing to maintaining social cohesion. Force does not make right. All must accept Laws and principles for the good of all. For him, the body politic will be free individuals, autonomous and equal in law, who participate directly in state affairs and form the sovereign people. He remains suspicious of the executive; he is more oriented towards federalism; for him, both cases should not be interdependent. This fact is the big difference between Montesquieu and him; one is for national sovereignty, and the other is popular.
January 3, 2023
I am so pleased I finished this book.
Laws are binding only when they are supported by the general will of the people.
I found myself understanding most of this book.
Particularly accurate are the following:
1) Nothing is more dangerous in public affairs than the influence of private interests.
2) The English people believes itself to be free; it is gravely mistaken; it is free only during the election of Members of Parliament; as soon as the Members are elected, the people is enslaved. (This gets truer by the week - look at the shenanigans in 2022 with the leadership of the Tories).
Laws are binding only when they are supported by the general will of the people.
I found myself understanding most of this book.
Particularly accurate are the following:
1) Nothing is more dangerous in public affairs than the influence of private interests.
2) The English people believes itself to be free; it is gravely mistaken; it is free only during the election of Members of Parliament; as soon as the Members are elected, the people is enslaved. (This gets truer by the week - look at the shenanigans in 2022 with the leadership of the Tories).
December 1, 2018
賱丕 亘丿 賲賳 丕賱廿卮丕丿丞 亘卮噩丕毓丞 丕賱賲丐賱賮 賮賷 鬲兀賱賷賮 賲孬賱 賴匕丕 丕賱賰鬲丕亘 賮賷 匕賱賰 丕賱夭賲賳 丨賷孬 爻賷胤乇丞 丕賱丨賰賲 丕賱賲賱賰賷 賵爻賷胤乇丞 丕賱兀乇爻鬲賯乇丕胤賷丞 毓賱賶 賳賵丕丨賷 丕賱丨賷丕丞 賮賷 賮乇賳爻丕.
賱賯丿 噩毓賱鬲 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 賴匕丕 丕賱賰鬲丕亘 賰廿賳噩賷賱 賱賴丕. 賵丕賱匕賷 賵囟毓 賲亘丕丿賷亍 賱丨賯賵賯 丕賱丕賳爻丕賳 賵丕賳馗賲丞 丕賱丨賰賲 賮賷 兀賵乇賵亘丕 賰賱賴丕 賵賱賷爻 賮賯胤 賮乇賳爻丕.
丕賳鬲賯丕丿 賱賱丨賰賲 丕賱賲胤賱賯 賵爻賷胤乇丞 賮卅丞 賲毓賷賳丞 毓賱賶 丕賱丨賲賲 賵丕賳鬲賯丕丿 賱賱毓亘賵丿賷丞 噩賲賷毓 賴匕賴 丕賱兀賮賰丕乇 鬲噩毓賱 賲賳 賴匕丕 丕賱賲賮賰乇 毓亘賯乇賷丕 賵爻丕亘賯丕 賱夭賲丕賳賴.
賵賰匕賱賰 丕賳鬲賯丕丿賴 賱丕爻鬲睾賱丕賱 丕賱丿賷賳 賮賷 丕賱爻賷胤乇丞 毓賱賶 丕賱丨賰賲. 賮丕賱丿賷賳 賷噩亘 丕賳 賷賰賵賳 賴賵 丿賷賳 賯賵賲賷 丨鬲賶 賷丨賰賲 賵賱賷爻 賱亘賱丿 賲丕 丕賲丕 丕賳夭賷賰賵賳 卮丕賲賱丕 賱噩賲賷毓 丕賱亘賱丿丕賳 丕賱鬲賷 鬲丿賷賳 亘賴匕丕 丕賱丿賷賳 賵兀賲丕 丕賳 賷賰賵賳 丿賷賳 乇賵丨賷 賱賱卮毓亘 賮賯胤 賵賱丕 賷爻鬲禺丿賲 賱賱爻賷胤乇丞 毓賱賶 丕賱丨賰賲 賵丕賱卮毓賵亘.
賰鬲丕亘 乇丕卅毓
賱賯丿 噩毓賱鬲 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 賴匕丕 丕賱賰鬲丕亘 賰廿賳噩賷賱 賱賴丕. 賵丕賱匕賷 賵囟毓 賲亘丕丿賷亍 賱丨賯賵賯 丕賱丕賳爻丕賳 賵丕賳馗賲丞 丕賱丨賰賲 賮賷 兀賵乇賵亘丕 賰賱賴丕 賵賱賷爻 賮賯胤 賮乇賳爻丕.
丕賳鬲賯丕丿 賱賱丨賰賲 丕賱賲胤賱賯 賵爻賷胤乇丞 賮卅丞 賲毓賷賳丞 毓賱賶 丕賱丨賲賲 賵丕賳鬲賯丕丿 賱賱毓亘賵丿賷丞 噩賲賷毓 賴匕賴 丕賱兀賮賰丕乇 鬲噩毓賱 賲賳 賴匕丕 丕賱賲賮賰乇 毓亘賯乇賷丕 賵爻丕亘賯丕 賱夭賲丕賳賴.
賵賰匕賱賰 丕賳鬲賯丕丿賴 賱丕爻鬲睾賱丕賱 丕賱丿賷賳 賮賷 丕賱爻賷胤乇丞 毓賱賶 丕賱丨賰賲. 賮丕賱丿賷賳 賷噩亘 丕賳 賷賰賵賳 賴賵 丿賷賳 賯賵賲賷 丨鬲賶 賷丨賰賲 賵賱賷爻 賱亘賱丿 賲丕 丕賲丕 丕賳夭賷賰賵賳 卮丕賲賱丕 賱噩賲賷毓 丕賱亘賱丿丕賳 丕賱鬲賷 鬲丿賷賳 亘賴匕丕 丕賱丿賷賳 賵兀賲丕 丕賳 賷賰賵賳 丿賷賳 乇賵丨賷 賱賱卮毓亘 賮賯胤 賵賱丕 賷爻鬲禺丿賲 賱賱爻賷胤乇丞 毓賱賶 丕賱丨賰賲 賵丕賱卮毓賵亘.
賰鬲丕亘 乇丕卅毓
March 22, 2025
"Man is born free, and everywhere he is in chains." One regains freedom by entering the social contract. Sovereignty lies the with people and is inalienable and indivisible. The people come together to support the general will whilst maintaining their individual freedom. The general will transcends factionalism and represents collective interests of all citizens, not just the sum of individual interests. Achieving the general will of a polity requires adroit guidance by tempered legislators and strong civic virtue. Laws reflect the general will. The people have a duty to obey the laws, which, in turn, advances ones liberty.
This book is one of the most influential works of modern political philosophy. Its critique of European monarchy and aristocracy and the promotion of individual and collective liberty was revolutionary. It underpinned politico-philosophical thought of America's Founding Fathers--e.g., sovereignty originates from the consent of the governed. The French Revolution was also underpinned by Rousseauian idealism. However, Robespierrean factionalism and Napoleonic militarism unscrupulously co-opted the idea of the general will. Terror and decades-long war followed. Is achieving the general will therefore chimerical?
Perhaps not. Rousseau argued Republican Rome reflected the general will. It had high civic virtue and democratic institutions. However, militaristic factionalism鈥擲ulla, Caesar, Octavian鈥攍ed to the creation of Empire. They justified their actions as beneficial to the Roman state. Some scholars have used this and other modern examples鈥攅.g., Stalin, Hitler鈥攖o suggest that the general will has totalitarian dispositions. This misinterprets Rousseau. The general will requires direct democracy and high civic virtue. Tyrannical states quash these liberties. Thus, these regimes cannot represent the general will in the Rousseauian sense.
This book is one of the most influential works of modern political philosophy. Its critique of European monarchy and aristocracy and the promotion of individual and collective liberty was revolutionary. It underpinned politico-philosophical thought of America's Founding Fathers--e.g., sovereignty originates from the consent of the governed. The French Revolution was also underpinned by Rousseauian idealism. However, Robespierrean factionalism and Napoleonic militarism unscrupulously co-opted the idea of the general will. Terror and decades-long war followed. Is achieving the general will therefore chimerical?
Perhaps not. Rousseau argued Republican Rome reflected the general will. It had high civic virtue and democratic institutions. However, militaristic factionalism鈥擲ulla, Caesar, Octavian鈥攍ed to the creation of Empire. They justified their actions as beneficial to the Roman state. Some scholars have used this and other modern examples鈥攅.g., Stalin, Hitler鈥攖o suggest that the general will has totalitarian dispositions. This misinterprets Rousseau. The general will requires direct democracy and high civic virtue. Tyrannical states quash these liberties. Thus, these regimes cannot represent the general will in the Rousseauian sense.
July 10, 2018
Great Philosophies
Philosophy implies thinking; and thus, indicates a certain type of thought. That is exactly what this book has accomplished 鈥� combined three books that summarized a brief view of numerous philosophers鈥� ways of perceiving the world. Aside from all that, Social Contract theory was the heart and soul of this phenomenal manuscript. Should it be followed, its practices would eliminate quite a few of the useless egoism and its selfish consequential behaviors. If you鈥檇 like a moment of constructive peaceful meditation into a realm of philosophical speculations, this book would definitely suffice the purpose. Highly recommended!
Philosophy implies thinking; and thus, indicates a certain type of thought. That is exactly what this book has accomplished 鈥� combined three books that summarized a brief view of numerous philosophers鈥� ways of perceiving the world. Aside from all that, Social Contract theory was the heart and soul of this phenomenal manuscript. Should it be followed, its practices would eliminate quite a few of the useless egoism and its selfish consequential behaviors. If you鈥檇 like a moment of constructive peaceful meditation into a realm of philosophical speculations, this book would definitely suffice the purpose. Highly recommended!
June 26, 2018
螝伪蟿维 魏伪喂蟻慰蠉蟼 蟽蟿慰 蟺伪蟻蔚位胃蠈谓 蔚委蠂伪 苇蟻胃蔚喂 蟽蔚 蔚蟺伪蠁萎 渭蔚 蟿慰 苇蟻纬慰 蟿慰蠀 巍慰蠀蟽蟽蠋 魏蠀蟻委蠅蟼 渭苇蟽蠅 伪谓伪蠁慰蟻蠋谓 伪蟺蠈 蟿蟻委蟿慰蠀蟼 蟽蠀纬纬蟻伪蠁蔚委蟼. 螇纬纬喂魏蔚谓 畏 蠋蟻伪 纬喂伪 蟿慰 "real thing" 魏伪喂 蟿慰 伪蟺慰蟿苇位蔚蟽渭伪 渭蔚 蔚尉苇蟺位畏尉蔚 蔚蠀蠂维蟻喂蟽蟿伪, 慰渭慰位慰纬蠋. 螔蟻萎魏伪 蟺蟻伪纬渭伪蟿喂魏维 伪蟺慰位伪蠀蟽蟿喂魏蠈 蟿慰 魏蔚委渭蔚谓慰 魏伪喂 蟿畏谓 蟺伪蟻维胃蔚蟽畏 蔚蟺喂蠂蔚喂蟻畏渭维蟿蠅谓, 蟺慰位位蠋 未蔚 渭维位位慰谓 蟺慰蠀 渭苇蟻慰蟼 萎 蠈位慰 苇蠂蔚喂 蟺伪蟻伪蟿蔚胃蔚委, 伪谓蟿喂纬蟻伪蠁蔚委, 魏位伪蟺蔚委 魏位蟺. 伪谓畏位蔚蠋蟼!
螖蔚谓 纬谓蠅蟻委味蠅 魏伪蟿维 蟺蠈蟽慰谓 慰喂 蠀蟺蠈 蔚尉苇蟿伪蟽畏 苇谓谓慰喂蔚蟼 蠈蟺蠅蟼 畏 螕蔚谓喂魏萎 尾慰蠉位畏蟽畏, 畏 未喂维魏蟻喂蟽畏 蠁蠀蟽喂魏慰蠉 魏伪喂 蟺慰位喂蟿喂魏慰蠉 未喂魏伪委慰蠀, 纬蔚谓喂魏慰蠉 魏伪喂 蔚喂未喂魏慰蠉 蟽蠀渭蠁苇蟻慰谓蟿慰蟼, 谓蠈渭慰蠀, 喂蟽蠂蠉慰蟼 魏.慰.魏. 伪蠁慰蟻慰蠉谓 苇谓伪 蟺伪纬魏慰蟽渭喂慰蟺慰喂畏渭苇谓慰 蟺蔚蟻喂尾维位位慰谓, 魏伪蟿伪魏蔚蟻渭伪蟿喂蟽渭苇谓慰, 渭蔚 蟺慰位委蟿蔚蟼 蟺慰蠀 蠁苇蟻慰蠀谓 魏伪蟿' 蠈谓慰渭伪 渭蠈谓慰谓 蟿慰谓 蟿喂渭畏蟿喂魏蠈 伪蠀蟿蠈 蟿委蟿位慰, 蟽蟿慰蠀蟼 慰蟺慰委慰蠀蟼 蟺蟻慰蠁伪谓蠋蟼 蟽蠀渭蟺蔚蟻喂位伪渭尾维谓慰渭伪喂 魏伪喂 蔚纬蠋. 危蔚 魏维胃蔚 蟺蔚蟻委蟺蟿蠅蟽畏, 蔚委渭伪喂 蟺慰位蠉 渭喂魏蟻蠈蟼 纬喂伪 谓伪 魏维谓蠅 蟺蟻慰尾位苇蠄蔚喂蟼, 伪位位维 蟺慰位蠉 渭蔚纬维位慰蟼 纬喂伪 谓伪 蔚委渭伪喂 慰蟺蟿喂渭喂蟽蟿萎蟼.
螝慰谓蟿慰位慰纬委蟼, 蟿慰 "螝慰喂谓蠅谓喂魏蠈 危蠀渭尾蠈位伪喂慰" 伪谓萎魏蔚喂 蟽蟿伪 蔚魏 蟿蠅谓 蠅谓 慰蠀魏 维谓蔚蠀 伪谓伪纬谓蠋蟽渭伪蟿伪, 伪谓 蠈蠂喂 蠅蟼 "慰未畏纬蠈蟼 蟺位蔚蠉蟽畏蟼" (畏 渭蔚蟿伪渭慰谓蟿苇蟻谓伪 魏伪蟿维蟽蟿伪蟽畏 蠁蟻喂魏喂维 蔚渭蟺蟻蠈蟼 蟽蟿慰蠀蟼 慰未畏纬慰蠉蟼 魏伪喂 蟿喂蟼 慰未畏纬委蔚蟼), 蟿慰蠀位维蠂喂蟽蟿慰谓 蠅蟼 尾伪蟽喂魏萎 纬谓蠋蟽畏 胃苇蟽渭喂蟽畏蟼 蟿慰蠀 未蠀蟿喂魏慰蠉 modus operandi.
螖蔚谓 纬谓蠅蟻委味蠅 魏伪蟿维 蟺蠈蟽慰谓 慰喂 蠀蟺蠈 蔚尉苇蟿伪蟽畏 苇谓谓慰喂蔚蟼 蠈蟺蠅蟼 畏 螕蔚谓喂魏萎 尾慰蠉位畏蟽畏, 畏 未喂维魏蟻喂蟽畏 蠁蠀蟽喂魏慰蠉 魏伪喂 蟺慰位喂蟿喂魏慰蠉 未喂魏伪委慰蠀, 纬蔚谓喂魏慰蠉 魏伪喂 蔚喂未喂魏慰蠉 蟽蠀渭蠁苇蟻慰谓蟿慰蟼, 谓蠈渭慰蠀, 喂蟽蠂蠉慰蟼 魏.慰.魏. 伪蠁慰蟻慰蠉谓 苇谓伪 蟺伪纬魏慰蟽渭喂慰蟺慰喂畏渭苇谓慰 蟺蔚蟻喂尾维位位慰谓, 魏伪蟿伪魏蔚蟻渭伪蟿喂蟽渭苇谓慰, 渭蔚 蟺慰位委蟿蔚蟼 蟺慰蠀 蠁苇蟻慰蠀谓 魏伪蟿' 蠈谓慰渭伪 渭蠈谓慰谓 蟿慰谓 蟿喂渭畏蟿喂魏蠈 伪蠀蟿蠈 蟿委蟿位慰, 蟽蟿慰蠀蟼 慰蟺慰委慰蠀蟼 蟺蟻慰蠁伪谓蠋蟼 蟽蠀渭蟺蔚蟻喂位伪渭尾维谓慰渭伪喂 魏伪喂 蔚纬蠋. 危蔚 魏维胃蔚 蟺蔚蟻委蟺蟿蠅蟽畏, 蔚委渭伪喂 蟺慰位蠉 渭喂魏蟻蠈蟼 纬喂伪 谓伪 魏维谓蠅 蟺蟻慰尾位苇蠄蔚喂蟼, 伪位位维 蟺慰位蠉 渭蔚纬维位慰蟼 纬喂伪 谓伪 蔚委渭伪喂 慰蟺蟿喂渭喂蟽蟿萎蟼.
螝慰谓蟿慰位慰纬委蟼, 蟿慰 "螝慰喂谓蠅谓喂魏蠈 危蠀渭尾蠈位伪喂慰" 伪谓萎魏蔚喂 蟽蟿伪 蔚魏 蟿蠅谓 蠅谓 慰蠀魏 维谓蔚蠀 伪谓伪纬谓蠋蟽渭伪蟿伪, 伪谓 蠈蠂喂 蠅蟼 "慰未畏纬蠈蟼 蟺位蔚蠉蟽畏蟼" (畏 渭蔚蟿伪渭慰谓蟿苇蟻谓伪 魏伪蟿维蟽蟿伪蟽畏 蠁蟻喂魏喂维 蔚渭蟺蟻蠈蟼 蟽蟿慰蠀蟼 慰未畏纬慰蠉蟼 魏伪喂 蟿喂蟼 慰未畏纬委蔚蟼), 蟿慰蠀位维蠂喂蟽蟿慰谓 蠅蟼 尾伪蟽喂魏萎 纬谓蠋蟽畏 胃苇蟽渭喂蟽畏蟼 蟿慰蠀 未蠀蟿喂魏慰蠉 modus operandi.
November 5, 2012
亘丕賱賳馗乇 賱賱賮鬲乇丞 丕賱夭賲賳賷丞 丕賱鬲賷 賳購卮乇 賮賷賴丕 丕賱賰鬲丕亘 賷鬲亘賷賻賾賳 賱賱賯丕乇卅 賲丿賶 卮噩丕毓丞 噩丕賳 噩丕賰 乇賵爻賵 賱噩乇兀丞 丕賱賲丨鬲賵賶 丕賱匕賷 賱丕 賷鬲賳丕爻亘 兀亘丿丕賸 賲毓 丕賱丨丕賱丞 丕賱爻賷丕爻賷丞 賮賷 鬲賱賰 丕賱賮鬲乇丞 賵賮毓賱丕 賲賳匕 兀賳 賳卮乇 乇賵爻賵 丕賱賰鬲丕亘 賱賲 賷毓賷卮 賲胤賲卅賳丕賸貙 賮賯丿 馗賱賻賾 賲賱丕丨賯丕賸 賮賷 賰賱 賲賰丕賳 賷賯氐丿賴 廿賱賶 兀賳 乇丨賱 毓賳 賴匕賴 丕賱丿賳賷丕. 賵亘毓丿 30 毓丕賲丕賸 賲賳 賵賮丕鬲賴 爻購賲賷賻賾 賴匕丕 丕賱賰鬲丕亘 "亘廿賳噩賷賱 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞"貙 賱兀賳賴丕 賯丕賲鬲 毓賱賶 丕賱賲亘丕丿卅 丕賱鬲賷 賷丨賵賷賴丕 丕賱賰鬲丕亘
鬲賳丕賵賱 丕賱賰鬲丕亘 亘丕賱卮乇丨 囟乇賵乇丞 兀賳 賷丨賰賲 丕賱卮毓亘 賳賮爻賴 賵賷丨丕賮馗 毓賱賷 丨賯賵賯賴 賲賳 禺賱丕賱 丨賰賵賲丞 賲賳鬲禺亘丞 鬲賰賵賳 賵爻賷胤 亘賷賳 丕賱卮毓亘 賵丕賱爻賷丿 賵賱賰賳 兀爻丕爻 賴匕賴 丕賱賲丐爻爻丞 賴賵 丕賱卮毓亘 ( 丕賱爻賷丿 賵丕賱丨賰賵賲丞 賮賷 禺丿賲鬲賴!!!)貙 賵賱賰賷 鬲丨丕賮馗 丕賱丨賰賵賲丞 毓賱賶 丕爻鬲賯乇丕乇賴丕 賷噩亘 兀賳 鬲丨賯賯 毓丿丞 兀賴丿丕賮 賵賲賳 噩購賲賱丞 賲丕 鬲賳丕賵賱賴 乇賵爻賵 亘丕賱卮乇丨 兀匕賰乇 賴賳丕 囟乇賵乇丞 鬲賯賱賷氐 丕賱賮噩賵丞 亘賷賳 丕賱賮賯乇丕亍 賵丕賱兀睾賳賷丕亍 丨賷孬 賯丕賱:-
" 廿匕丕 兀乇丿鬲賲 兀賳 鬲賲賳丨賵丕 丕賱丿賵賱丞 孬亘丕鬲丕賸 賮賯乇亘賵丕 亘賷賳 丕賱胤乇賮賷賷賳 丕賱兀賯氐賷賷賳 賲丕 丕爻鬲胤毓鬲賲貙 賵賱丕 鬲丨鬲賲賱賵丕 賵噩賵丿 兀賳丕爻 兀睾賳賷丕亍 賵賮賯乇丕亍貙 賮賴匕丕賳 丕賱丨丕賱丕賳 丕賱賱匕丕賳 賱丕 賷賲賰賳 賮氐賱 兀丨丿賴賲丕 毓賳 丕賱丌禺乇 亘丨賰賲 丕賱胤亘賷毓丞 賴賲丕 賰匕賱賰 卮丐賲 毓賱賶 丕賱禺賷乇 丕賱毓丕賲貙 賮賲賳 兀丨丿賴賲丕 賷馗賴乇 兀毓賵丕賳 丕賱胤睾賷丕賳貙 賵賲賳 丕賱丌禺乇 賷馗賴乇 丕賱胤睾丕丞貙 賵亘賷賳賴賲丕 鬲賯毓 賲毓丕賲賱丞 丕賱丨乇賷丞 丕賱毓丕賲丞貙 賮兀丨丿賴賲丕 賷卮鬲乇賶 賵丕賱丌禺乇 賷亘賷毓"
賰鬲丕亘 噩賲賷賱 賷爻鬲丨賯 丕賱賯乇丕亍丞 賵亘丕賱賳爻亘丞 賱賷 賷丨鬲丕噩 廿毓丕丿丞 賵賱賰賳 鬲丐噩賱 毓賱賶 兀賲賱 丕賱丨氐賵賱 毓賱賶 賳爻禺丞 賵乇賯賷丞
鬲賳丕賵賱 丕賱賰鬲丕亘 亘丕賱卮乇丨 囟乇賵乇丞 兀賳 賷丨賰賲 丕賱卮毓亘 賳賮爻賴 賵賷丨丕賮馗 毓賱賷 丨賯賵賯賴 賲賳 禺賱丕賱 丨賰賵賲丞 賲賳鬲禺亘丞 鬲賰賵賳 賵爻賷胤 亘賷賳 丕賱卮毓亘 賵丕賱爻賷丿 賵賱賰賳 兀爻丕爻 賴匕賴 丕賱賲丐爻爻丞 賴賵 丕賱卮毓亘 ( 丕賱爻賷丿 賵丕賱丨賰賵賲丞 賮賷 禺丿賲鬲賴!!!)貙 賵賱賰賷 鬲丨丕賮馗 丕賱丨賰賵賲丞 毓賱賶 丕爻鬲賯乇丕乇賴丕 賷噩亘 兀賳 鬲丨賯賯 毓丿丞 兀賴丿丕賮 賵賲賳 噩購賲賱丞 賲丕 鬲賳丕賵賱賴 乇賵爻賵 亘丕賱卮乇丨 兀匕賰乇 賴賳丕 囟乇賵乇丞 鬲賯賱賷氐 丕賱賮噩賵丞 亘賷賳 丕賱賮賯乇丕亍 賵丕賱兀睾賳賷丕亍 丨賷孬 賯丕賱:-
" 廿匕丕 兀乇丿鬲賲 兀賳 鬲賲賳丨賵丕 丕賱丿賵賱丞 孬亘丕鬲丕賸 賮賯乇亘賵丕 亘賷賳 丕賱胤乇賮賷賷賳 丕賱兀賯氐賷賷賳 賲丕 丕爻鬲胤毓鬲賲貙 賵賱丕 鬲丨鬲賲賱賵丕 賵噩賵丿 兀賳丕爻 兀睾賳賷丕亍 賵賮賯乇丕亍貙 賮賴匕丕賳 丕賱丨丕賱丕賳 丕賱賱匕丕賳 賱丕 賷賲賰賳 賮氐賱 兀丨丿賴賲丕 毓賳 丕賱丌禺乇 亘丨賰賲 丕賱胤亘賷毓丞 賴賲丕 賰匕賱賰 卮丐賲 毓賱賶 丕賱禺賷乇 丕賱毓丕賲貙 賮賲賳 兀丨丿賴賲丕 賷馗賴乇 兀毓賵丕賳 丕賱胤睾賷丕賳貙 賵賲賳 丕賱丌禺乇 賷馗賴乇 丕賱胤睾丕丞貙 賵亘賷賳賴賲丕 鬲賯毓 賲毓丕賲賱丞 丕賱丨乇賷丞 丕賱毓丕賲丞貙 賮兀丨丿賴賲丕 賷卮鬲乇賶 賵丕賱丌禺乇 賷亘賷毓"
賰鬲丕亘 噩賲賷賱 賷爻鬲丨賯 丕賱賯乇丕亍丞 賵亘丕賱賳爻亘丞 賱賷 賷丨鬲丕噩 廿毓丕丿丞 賵賱賰賳 鬲丐噩賱 毓賱賶 兀賲賱 丕賱丨氐賵賱 毓賱賶 賳爻禺丞 賵乇賯賷丞
December 28, 2017
賲賯丕賱 毓賳 乇賵爻賵 毓賱賶 噩夭卅賷賳:
鬲購毓丿 賮賱爻賮丞 乇賵爻賵 丕賱爻賷丕爻賷丞 賴賷 丕賱賵爻胤 賲丕 亘賷賳 丕爻鬲亘丿丕丿賷丞 賴賵亘夭貙 賵賱賷亘乇丕賱賷丞 賱賵賰. 賮賷 丕賱亘丕亘 丕賱兀賵賱 賲賳 賰鬲丕亘賴 芦丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷禄 賷亘丨孬 乇賵爻賵 毓賳 賯丕毓丿丞 卮乇毓賷丞 氐丨賷丨丞 賱廿丿丕乇丞 丕賱賳馗丕賲 丕賱賲丿賳賷 賷乇丕毓賷 賮賷賴丕 丕賱鬲賵賮賷賯 亘賷賳 丕賱丨乇賷丞 丕賱賲胤賱賯丞 賱賱廿賳爻丕賳貙 賵亘賷賳 賮賯丿賴 噩夭亍賸丕 賲賳 丨乇賷鬲賴 賮賷 廿胤丕乇 丕賱賳馗丕賲 丕賱丕噩鬲賲丕毓賷 賵丕賱賲丿賳賷 賱賱丿賵賱丞貙 賮賷賯賵賱 賮賷 賲賮鬲鬲丨 丕賱賮氐賱 丕賱兀賵賱 賲賳 賴匕丕 丕賱亘丕亘:
芦賷賵賱丿 丕賱廿賳爻丕賳 丨乇賸賾丕貙 賵賷賵噩丿 丕賱廿賳爻丕賳 賲賯賷丿賸丕 賮賷 賰賱 賲賰丕賳貙 賵賴賵 賷馗賳 兀賳賾賴 爻賷丿 丕賱丌禺乇賷賳貙 賵賴賵 賷馗賱 毓亘丿賸丕 兀賰孬乇 賲賳賴賲貙 賰賷賮 賵賯毓 賴匕丕 丕賱鬲丨賵賱責 兀噩賴賱 匕賱賰貙 賵賲丕 丕賱匕賷 賷賲賰賳 兀賳 賷噩毓賱賴 卮乇毓賷賸賾丕責 兀乇丕賳賷 賯丕丿乇賸丕 毓賱賶 丨賱 賴匕賴 丕賱賲爻兀賱丞禄.
鬲購毓丿 賮賱爻賮丞 乇賵爻賵 丕賱爻賷丕爻賷丞 賴賷 丕賱賵爻胤 賲丕 亘賷賳 丕爻鬲亘丿丕丿賷丞 賴賵亘夭貙 賵賱賷亘乇丕賱賷丞 賱賵賰. 賮賷 丕賱亘丕亘 丕賱兀賵賱 賲賳 賰鬲丕亘賴 芦丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷禄 賷亘丨孬 乇賵爻賵 毓賳 賯丕毓丿丞 卮乇毓賷丞 氐丨賷丨丞 賱廿丿丕乇丞 丕賱賳馗丕賲 丕賱賲丿賳賷 賷乇丕毓賷 賮賷賴丕 丕賱鬲賵賮賷賯 亘賷賳 丕賱丨乇賷丞 丕賱賲胤賱賯丞 賱賱廿賳爻丕賳貙 賵亘賷賳 賮賯丿賴 噩夭亍賸丕 賲賳 丨乇賷鬲賴 賮賷 廿胤丕乇 丕賱賳馗丕賲 丕賱丕噩鬲賲丕毓賷 賵丕賱賲丿賳賷 賱賱丿賵賱丞貙 賮賷賯賵賱 賮賷 賲賮鬲鬲丨 丕賱賮氐賱 丕賱兀賵賱 賲賳 賴匕丕 丕賱亘丕亘:
芦賷賵賱丿 丕賱廿賳爻丕賳 丨乇賸賾丕貙 賵賷賵噩丿 丕賱廿賳爻丕賳 賲賯賷丿賸丕 賮賷 賰賱 賲賰丕賳貙 賵賴賵 賷馗賳 兀賳賾賴 爻賷丿 丕賱丌禺乇賷賳貙 賵賴賵 賷馗賱 毓亘丿賸丕 兀賰孬乇 賲賳賴賲貙 賰賷賮 賵賯毓 賴匕丕 丕賱鬲丨賵賱責 兀噩賴賱 匕賱賰貙 賵賲丕 丕賱匕賷 賷賲賰賳 兀賳 賷噩毓賱賴 卮乇毓賷賸賾丕責 兀乇丕賳賷 賯丕丿乇賸丕 毓賱賶 丨賱 賴匕賴 丕賱賲爻兀賱丞禄.
June 3, 2017
賴賳诏丕賲蹖 讴賴 賳诏丕乇賳丿賴 禺賵丕爻鬲 鬲乇噩賲賴 "賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖" 乇丕 賲賳鬲卮乇 爻丕夭丿貙 賴蹖趩 讴鬲丕亘賮乇賵卮蹖 丨丕囟乇 亘賴 趩丕倬 丌賳 賳卮丿. 丿乇 丨賯蹖賯鬲 賴賲賴 賲毓鬲賯丿 亘賵丿賳丿 趩賵賳 丕蹖賳 讴鬲丕亘 毓賱賲蹖 賵 鬲丕 丨丿蹖 賲卮讴賱 丕爻鬲貙 禺乇蹖丿丕乇 賳禺賵丕賴丿 丿丕卮鬲貨 夭蹖乇丕 禺賵丕賳賳丿诏丕賳 賲丕 亘蹖卮鬲乇 讴鬲丕亘 賴丕蹖蹖 乇丕 丿賵爻鬲 丿丕乇賳丿 讴賴 噩賳亘賴 鬲賮乇蹖丨 賵 鬲賮賳賳 丿丕卮鬲賴貙 賲丨鬲丕噩 亘賴 鬲賮讴乇 賳亘丕卮丿. 賳丕趩丕乇 亘賳丿賴 亘賴 賴夭蹖賳賴 禺賵丿 丕蹖賳 鬲乇噩賲賴 乇丕 亘賴 趩丕倬 乇爻丕賳丿賲. 禺賵卮亘禺鬲丕賳賴 趩丕倬 丕賵賱 丌賳 丿乇 丿賵 爻丕賱 賮乇賵卮 乇賮鬲 賵 賳卮丕賳 丿丕丿 讴賴 胤亘賯賴 乇賵卮賳賮讴乇 丕蹖乇丕賳 丕乇夭卮 讴鬲丕亘 禺賵亘 乇丕 賴賲 賲蹖 丿丕賳丿. 丕賲蹖丿 丕爻鬲 丕蹖賳 賲賵賮賯蹖鬲 丿蹖诏乇丕賳 乇丕 鬲卮賵蹖賯 賳賲丕蹖丿 讴賴 丨鬲蹖 丕賱丕賲讴丕賳 丿乇 鬲乇噩賲賴 卮丕賴讴丕乇賴丕蹖 賳賵蹖爻賳丿诏丕賳 亘夭乇诏 丕賯丿丕賲 賳賲丕蹖賳丿. 夭蹖乇丕 卮讴蹖 賳蹖爻鬲 亘丿賵賳 丕賳噩丕賲 鬲丨賵賱 賮讴乇蹖 賴蹖趩 诏賵賳賴 鬲丨賵賱 丿乇 讴卮賵乇 賲丕 氐賵乇鬲 倬匕蹖乇 賳蹖爻鬲 賵 卮丕蹖丿 蹖讴蹖 丕夭 賲丐孬乇鬲乇蹖賳 賵爻丕蹖賱 丕蹖噩丕丿 鬲丨賵賱 賮讴乇蹖貙 鬲乇噩賲賴 丌孬丕乇 亘夭乇诏丕賳 丕爻鬲.
丕夭 賲賯丿賲踿 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖
睾賱丕賲丨爻蹖賳 夭蹖夭讴 夭丕丿賴
丕夭 賲賯丿賲踿 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖
睾賱丕賲丨爻蹖賳 夭蹖夭讴 夭丕丿賴
March 20, 2017
R膬m膬sesem undeva pe la "Dreptul de via牛膬 艧i de moarte" c芒nd m-am enervat 艧i am 艧ters pdf-ul, 卯nvinuindu-m膬 c膬 m-am urcat 卯n tren f膬r膬 s膬 fi luat nimic de citit cu mine. Problema era c膬 aveam neap膬rat膬 nevoie s膬 fac note marginale (suf膬r de cancerul 膬sta) 艧i m-am hot膬r芒t s膬 o abandonez 艧i s膬 o reiau c芒nd voi avea cartea 卯n format clasic 卯n m芒na. Pe aici, pe dincolo, m-am dus 卯ntr-o libr膬rie 艧i, cu sacrificiul renun牛膬rii la un pachet de 牛ig膬ri, am cump膬rat-o. *Ba!, c膬 tot vin alegerile parlamentare 艧i c膬 tot ne st膬 卯n fire s膬 credem 卯n promisiuni, pune牛i 艧i voi 艧tampila pe 膬la care promite c膬 elimin膬 crima aia de timbru literar!*
Acestea fiind zise, trebuie men牛ionat c膬 editorul, care 艧i-a asumat academica 卯ndatorire de a redacta note de subsol, e un mare BOU. Eu am o mare problem膬 cu semidoc牛ii. A propos, Lucian Pricop 卯i zice. Feri牛i-v膬 de el. Din c芒te 艧tiu eu de la orele de istorie pe la care am fost, Rousseau 膬sta s-a dus printre cei drep牛i 卯nainte de Revolu牛ia Francez膬. La care domnu' editor, geniu, vine la un moment dat cu o not膬 de subsol, cu nuan牛e explicative, 艧i spune: "E o trimitere la suspendarea aplic膬rii Constitu牛iei din 1793, prin decizia guvernului revolu牛ionar." Ei nu mai spune! Adic膬 tovar膬艧u' iluminist prevedea istoria?!
Mai serio艧i fiind, trebuie s膬 afirm膬m c膬 principiile expuse de Rousseau 卯n Contractul social au c膬zut 卯n desuetitudine. G芒ndirea era specific膬 perioadei feudale, scopul ei fiind acela de a t膬ia gheara s芒ngeroas膬 a monarhismului, astfel c膬 no牛iunile pe care le explic膬 艧i le critic膬 Rousseau au fost mult mai bine fundamentate de practicile politice 艧i de ideologii secolului al XIX-lea 艧i al XX-lea. *Acum m膬 g芒ndesc la faptul c膬 asta ar putea fi o chiar bun膬 tema de reflec牛ie: rapiditatea cu care a evoluat lumea european膬 卯n ultimele dou膬 secole, 卯n compara葲ie cu anterioarele*Mi-a pl膬cut foarte mult capitolul intitulat "Despre religia civil膬", de艧i nici acesta nu scap膬 de sub stigmatul desuetitudinii. Rousseau vorbe艧te cu at芒ta patos, 卯nc芒t nu ai cum s膬 nu 牛i-l imaginezi 卯n fa牛膬 ochilor, pled芒nd cu lacrimi 卯n ochi pentru un stat dac膬 nu ideal, cel听pu牛in mai bun.
Asta nu 卯nseamn膬 nici pe departe c膬 n-ar mai trebui s膬-l citim pe Rousseau. Lui, lui Voltaire, lui Montesquieu, lui Kant, lui Locke 艧i celorlaltor ilumini艧ti le dator膬m libertatea de care ne bucur膬m ast膬zi...
De asemenea, cred c膬 lucrarea lui Rousseau a avut acela艧i impact ca Principele lui Machiavelli. De艧i dedicat膬 conduc膬torilor, ea a reprezentat un mod de a-i 卯nv膬牛a pe "supu艧i" s膬 discearn膬 卯n materia mrejelor tiraniei.
Dac膬 n-ar fi fost ei, c膬derea absolutismului ar fi survenit mult mai t芒rziu (sau poate niciodat膬?!), astfel 卯nc芒t ar trebui s膬-i comemor膬m ca pe ni艧te zei, ca pe ni艧te sfin牛i ce au adus parfumul libert膬牛ii 卯n America, 卯n Europa, iar ulterior pretutindeni 卯n lume.
"Poporul 卯艧i vrea 卯ntotdeauna binele, dar nu 卯ntotdeauna 卯l vede singur; voin牛膬 general膬 este 卯ntotdeauna dreapt膬, dar judecata care o c膬l膬uze艧te nu este 卯ntotdeauna luminat膬."
Andrei Tama葯,
27 noiembrie 2016.
Acestea fiind zise, trebuie men牛ionat c膬 editorul, care 艧i-a asumat academica 卯ndatorire de a redacta note de subsol, e un mare BOU. Eu am o mare problem膬 cu semidoc牛ii. A propos, Lucian Pricop 卯i zice. Feri牛i-v膬 de el. Din c芒te 艧tiu eu de la orele de istorie pe la care am fost, Rousseau 膬sta s-a dus printre cei drep牛i 卯nainte de Revolu牛ia Francez膬. La care domnu' editor, geniu, vine la un moment dat cu o not膬 de subsol, cu nuan牛e explicative, 艧i spune: "E o trimitere la suspendarea aplic膬rii Constitu牛iei din 1793, prin decizia guvernului revolu牛ionar." Ei nu mai spune! Adic膬 tovar膬艧u' iluminist prevedea istoria?!
Mai serio艧i fiind, trebuie s膬 afirm膬m c膬 principiile expuse de Rousseau 卯n Contractul social au c膬zut 卯n desuetitudine. G芒ndirea era specific膬 perioadei feudale, scopul ei fiind acela de a t膬ia gheara s芒ngeroas膬 a monarhismului, astfel c膬 no牛iunile pe care le explic膬 艧i le critic膬 Rousseau au fost mult mai bine fundamentate de practicile politice 艧i de ideologii secolului al XIX-lea 艧i al XX-lea. *Acum m膬 g芒ndesc la faptul c膬 asta ar putea fi o chiar bun膬 tema de reflec牛ie: rapiditatea cu care a evoluat lumea european膬 卯n ultimele dou膬 secole, 卯n compara葲ie cu anterioarele*Mi-a pl膬cut foarte mult capitolul intitulat "Despre religia civil膬", de艧i nici acesta nu scap膬 de sub stigmatul desuetitudinii. Rousseau vorbe艧te cu at芒ta patos, 卯nc芒t nu ai cum s膬 nu 牛i-l imaginezi 卯n fa牛膬 ochilor, pled芒nd cu lacrimi 卯n ochi pentru un stat dac膬 nu ideal, cel听pu牛in mai bun.
Asta nu 卯nseamn膬 nici pe departe c膬 n-ar mai trebui s膬-l citim pe Rousseau. Lui, lui Voltaire, lui Montesquieu, lui Kant, lui Locke 艧i celorlaltor ilumini艧ti le dator膬m libertatea de care ne bucur膬m ast膬zi...
De asemenea, cred c膬 lucrarea lui Rousseau a avut acela艧i impact ca Principele lui Machiavelli. De艧i dedicat膬 conduc膬torilor, ea a reprezentat un mod de a-i 卯nv膬牛a pe "supu艧i" s膬 discearn膬 卯n materia mrejelor tiraniei.
Dac膬 n-ar fi fost ei, c膬derea absolutismului ar fi survenit mult mai t芒rziu (sau poate niciodat膬?!), astfel 卯nc芒t ar trebui s膬-i comemor膬m ca pe ni艧te zei, ca pe ni艧te sfin牛i ce au adus parfumul libert膬牛ii 卯n America, 卯n Europa, iar ulterior pretutindeni 卯n lume.
"Poporul 卯艧i vrea 卯ntotdeauna binele, dar nu 卯ntotdeauna 卯l vede singur; voin牛膬 general膬 este 卯ntotdeauna dreapt膬, dar judecata care o c膬l膬uze艧te nu este 卯ntotdeauna luminat膬."
Andrei Tama葯,
27 noiembrie 2016.
August 5, 2018
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 亘丨孬 賲賮氐賱 賷賵囟丨 丕賱毓賱丕賯丞 丕賱鬲賷 賷噩亘 兀賳 鬲賰賵賳 亘賷賳 兀乇賰丕賳 丕賱丿賵賱丞: 丕賱卮毓亘貙 丕賱丨賰賵賲丞貙 丕賱賯丕賳賵賳. 賷毓鬲亘乇 丕賱賰鬲丕亘 禺賱丕氐丞 賮賰乇 賴匕丕 丕賱賲賮賰乇 丕賱毓馗賷賲貙 丕賱匕賷 賷毓鬲亘乇 乇丕賮毓丞 賲賳 乇丕賮毓丕鬲 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞貙 丕賱鬲賷 睾賷乇鬲 賵噩賴 兀賵乇賵亘丕貙 賵賲丕 夭丕賱鬲 賲賵囟毓 亘丨孬 賵鬲丨賱賷賱 賲賳 賯亘賱 丕賱亘丕丨孬賷賳. 賵毓賱賶 丕賱乇睾賲 賲賳 孬賯賱 丕賱賮賯乇 毓賱賶 賴匕丕 丕賱兀丿賷亘 賵丕賱賲賮賰乇 賲賳 噩賴丞貙 賵賵胤兀丞 丕賱丕爻鬲亘丿丕丿 賮賷 賮乇賳爻丕 丌賳匕丕賰貙 丕爻鬲胤丕毓 丕賱禺乇賵噩 亘丿爻鬲賵乇 毓馗賷賲 賱孬賵乇丞 鬲賮噩乇鬲 亘毓丿 毓賯賵丿 賲賳 賵賮丕鬲賴.
賵廿匕丕 毓賲賱賳丕 賲賯丕乇賳丞 亘爻賷胤丞 賮乇賵爻賵 賱賲 賷卮禺氐 胤亘賷毓丞 丕賱兀夭賲丞 賵兀爻亘丕亘賴丕 丕賱鬲賷 兀丿鬲 賱丕爻鬲賮丨丕賱 丕賱賮爻丕丿 賵丕賱丕爻鬲亘丿丕丿 賱丨丿 賷鬲毓匕乇 丕丨鬲賲丕賱賴 賵鬲賵賯賮 毓賳丿 匕賱賰貙亘賱 賮氐賱 賵賵囟毓 丨賱賵賱丕賸 賱賱卮毓亘 賱賱禺乇賵噩 賲賳 賴匕丕 丕賱賲兀夭賯貙 兀賲乇 賱丕 賷亘丿賵 睾乇賷亘丕賸 毓賳丿 賲賯丕乇賳鬲賴 亘丨丕賱 賳禺亘鬲賳丕貙 賮噩丕賳 噩丕賰 乇賵爻賵 賱賲 賷賰賳 賲賳 賴丐賱丕亍 丕賱賲孬賯賮賷賳 丕賱噩丕賱爻賷賳 賮賷 兀亘乇丕噩賴賲 丕賱毓丕噩賷丞 賵賷賰鬲亘賵賳 毓賳 丕賱賮賯乇丕亍 賵賴賲 賷胤賱賵賳 毓賱賶 丕賱兀丨賷丕亍 丕賱賮賯賷乇丞 賲賳 賳賵丕賮匕賴賲 丕賱亘賱賵乇賷丞貙 亘賱 鬲卮乇丿 賵噩丕毓 賵毓賲賱 賵賰丿 賵賯乇兀 賵孬賯賮 賳賮爻賴 亘賳賮爻賴貙 賵賴匕賴 丕賱賳禺亘丞 丕賱鬲賷 鬲賮鬲賯乇 廿賱賷賴丕 丿賵賱賳丕 賵卮毓賵亘賳丕 賱賱賳賴賵囟 賲賳 鬲毓孬乇賴丕 丕賱胤賵賷賱.
賵廿匕丕 毓賲賱賳丕 賲賯丕乇賳丞 亘爻賷胤丞 賮乇賵爻賵 賱賲 賷卮禺氐 胤亘賷毓丞 丕賱兀夭賲丞 賵兀爻亘丕亘賴丕 丕賱鬲賷 兀丿鬲 賱丕爻鬲賮丨丕賱 丕賱賮爻丕丿 賵丕賱丕爻鬲亘丿丕丿 賱丨丿 賷鬲毓匕乇 丕丨鬲賲丕賱賴 賵鬲賵賯賮 毓賳丿 匕賱賰貙亘賱 賮氐賱 賵賵囟毓 丨賱賵賱丕賸 賱賱卮毓亘 賱賱禺乇賵噩 賲賳 賴匕丕 丕賱賲兀夭賯貙 兀賲乇 賱丕 賷亘丿賵 睾乇賷亘丕賸 毓賳丿 賲賯丕乇賳鬲賴 亘丨丕賱 賳禺亘鬲賳丕貙 賮噩丕賳 噩丕賰 乇賵爻賵 賱賲 賷賰賳 賲賳 賴丐賱丕亍 丕賱賲孬賯賮賷賳 丕賱噩丕賱爻賷賳 賮賷 兀亘乇丕噩賴賲 丕賱毓丕噩賷丞 賵賷賰鬲亘賵賳 毓賳 丕賱賮賯乇丕亍 賵賴賲 賷胤賱賵賳 毓賱賶 丕賱兀丨賷丕亍 丕賱賮賯賷乇丞 賲賳 賳賵丕賮匕賴賲 丕賱亘賱賵乇賷丞貙 亘賱 鬲卮乇丿 賵噩丕毓 賵毓賲賱 賵賰丿 賵賯乇兀 賵孬賯賮 賳賮爻賴 亘賳賮爻賴貙 賵賴匕賴 丕賱賳禺亘丞 丕賱鬲賷 鬲賮鬲賯乇 廿賱賷賴丕 丿賵賱賳丕 賵卮毓賵亘賳丕 賱賱賳賴賵囟 賲賳 鬲毓孬乇賴丕 丕賱胤賵賷賱.
December 22, 2020
螠喂伪 伪蟺蠈 蟿喂蟼 unpopular opinion 蟺慰蠀 苇蠂蠅 蔚委谓伪喂 蠈蟿喂 魏位伪蟽蟽喂魏慰蠉蟼 胃蔚蠅蟻畏蟿喂魏慰蠉蟼 未蔚谓 胃苇位蠅 蟽蠀谓萎胃蠅蟼 谓伪 蟿慰蠀蟼 未喂伪尾维味蠅 伪蟺慰 蟿慰 蟺蟻蠅蟿蠈蟿蠀蟺慰. 螛蔚蠅蟻蠋 蟺蠅蟼 魏伪蟿伪谓慰蔚委蟼 蟺蔚蟻喂蟽蟽蠈蟿蔚蟻慰 蟿喂蟼 胃蔚蠅蟻委蔚蟼 蟿慰蠀蟼 魏伪喂 蟿慰 苇蟻纬慰 蟿慰蠀蟼 蠈蟿伪谓 魏维蟺慰喂慰蟼 蔚喂未喂魏蠈蟼 蟽慰蠀 蔚尉畏纬蔚委 蟿喂 蔚委蟺伪谓, 纬喂伪蟿委 蟿慰 蔚委蟺伪谓, 蟺慰喂慰 萎蟿伪谓 蟿慰 蠀蟺蠈尾伪胃蟻慰, 蟺慰喂蔚蟼 慰喂 伪谓蟿喂未蟻维蟽蔚喂蟼 魏位蟺. 螘委蠂伪 苇蟻胃蔚喂 蟽蔚 蔚蟺伪蠁萎 渭蔚 蟿慰 魏慰喂谓蠅谓喂魏蠈 蟽蠀渭尾蠈位伪喂慰 蠅蟼 蠁慰喂蟿畏蟿萎蟼 蟽蟿慰 蟺伪谓蔚蟺喂蟽蟿萎渭喂慰, 蠈蟺慰蠀, 蠁蠀蟽喂魏维, 畏 蠉位畏 未蔚谓 蟺蔚蟻喂蔚委蠂蔚 蟿慰 蟺蟻蠅蟿蠈蟿蠀蟺慰 魏蔚委渭蔚谓慰 蔚蟿蟽喂 苇渭伪胃伪 纬喂伪 伪蠀蟿慰 渭苇蟽伪 伪蟺蠈 蟿喂蟼 未喂伪位苇尉蔚喂蟼 魏伪喂 蟿伪 蔚纬蠂蔚喂蟻委未喂伪. 螖喂伪尾维味慰谓蟿维蟼 蟿慰 蟿蠋蟻伪 渭蟺慰蟻蠋 谓伪 蟺蠅 蟺蠅蟼 伪谓 未蔚谓 蔚委蠂伪 蔚魏蔚委谓蔚蟼 蟿喂蟼 未喂伪位苇尉蔚喂蟼 未蔚谓 胃伪 魏伪蟿伪位维尾伪喂谓伪 魏伪喂 未蔚谓 胃伪 蔚谓蟿蠈蟺喂味伪 蟿畏谓 慰蠀蟽委伪 蟿畏蟼 胃蔚蠅蟻委伪蟼 蟿慰蠀 巍慰蠀蟽蟽蠋. 螣蟺蠈蟿蔚 蔚谓 渭苇蟻蔚喂 胃蔚蠅蟻蠋 蟺蠅蟼 蔚委蠂伪 未委魏喂慰.
螤伪蟻蠈位伪 伪蠀蟿维, 蟿慰 尾喂尾位委慰 蔚委蠂蔚 蟺慰位位维 谓伪 渭慰蠀 蟺蟻慰蟽蠁苇蟻蔚喂 蟽蔚 蟽蠂苇蟽畏 渭蔚 蟿畏蟼 纬谓蠋蟽蔚喂蟼 渭慰蠀 纬喂伪 蟿伪 蟺慰位喂蟿喂魏维 蟽蠀蟽蟿萎渭伪蟿伪 魏伪喂 蟿慰谓 蟿蟻蠈蟺慰 位蔚喂蟿慰蠀蟻纬委伪蟼 蟿慰蠀蟼. 螤蠅蟼 畏 蔚尉慰蠀蟽委伪 未喂魏伪喂慰位慰纬蔚委蟿伪喂 伪蟺蠈 蟿慰谓 蔚魏维蟽蟿慰蟿蔚 畏纬蔚渭蠈谓伪 魏伪喂 蟿喂 伪蟺蠈蠄蔚喂蟼 蟺慰蠀 蠀蟺萎蟻蠂伪谓 纬喂伪 蟿慰谓 蟻蠈位慰 蟿蠅谓 渭慰谓伪蟻蠂蠋谓 蟿喂蟼 慰位喂纬伪蟻蠂委伪蟼 魏伪喂 蟿畏蟼 未畏渭慰魏蟻伪蟿委伪蟼. 螘蟺委蟽畏蟼 蔚委蠂蔚 渭喂伪 蔚谓未喂伪蠁苇蟻慰蠀蟽伪 蟺蟻蠈尾位蔚蠄畏 纬喂伪 蟿畏谓 渭慰委蟻伪 蟿畏蟼 巍蠅蟽委伪蟼 蟺慰蠀 渭蔚 蔚尉苇蟺位畏尉蔚 渭蔚 蟿畏谓 蔚蠀蟽蟿慰蠂委伪 蟿畏蟼.
螤伪蟻蠈位伪 伪蠀蟿维, 蟿慰 尾喂尾位委慰 蔚委蠂蔚 蟺慰位位维 谓伪 渭慰蠀 蟺蟻慰蟽蠁苇蟻蔚喂 蟽蔚 蟽蠂苇蟽畏 渭蔚 蟿畏蟼 纬谓蠋蟽蔚喂蟼 渭慰蠀 纬喂伪 蟿伪 蟺慰位喂蟿喂魏维 蟽蠀蟽蟿萎渭伪蟿伪 魏伪喂 蟿慰谓 蟿蟻蠈蟺慰 位蔚喂蟿慰蠀蟻纬委伪蟼 蟿慰蠀蟼. 螤蠅蟼 畏 蔚尉慰蠀蟽委伪 未喂魏伪喂慰位慰纬蔚委蟿伪喂 伪蟺蠈 蟿慰谓 蔚魏维蟽蟿慰蟿蔚 畏纬蔚渭蠈谓伪 魏伪喂 蟿喂 伪蟺蠈蠄蔚喂蟼 蟺慰蠀 蠀蟺萎蟻蠂伪谓 纬喂伪 蟿慰谓 蟻蠈位慰 蟿蠅谓 渭慰谓伪蟻蠂蠋谓 蟿喂蟼 慰位喂纬伪蟻蠂委伪蟼 魏伪喂 蟿畏蟼 未畏渭慰魏蟻伪蟿委伪蟼. 螘蟺委蟽畏蟼 蔚委蠂蔚 渭喂伪 蔚谓未喂伪蠁苇蟻慰蠀蟽伪 蟺蟻蠈尾位蔚蠄畏 纬喂伪 蟿畏谓 渭慰委蟻伪 蟿畏蟼 巍蠅蟽委伪蟼 蟺慰蠀 渭蔚 蔚尉苇蟺位畏尉蔚 渭蔚 蟿畏谓 蔚蠀蟽蟿慰蠂委伪 蟿畏蟼.
February 12, 2022
Come mantenere la primitiva libert脿 dell'uomo inserendola in una struttura statale che consenta un governo secondo i dettami della ragione? E ci貌 che Rousseau tenta di esplicitare in quest'opera, seguendo la formazione delle prime comunit脿 e richiamandosi alle strutture dei popoli antichi per approdare alle pi霉 moderne forme di governo rappresentativo. Critiche e suggerimenti interessanti non mancano. Di certo si respira un'aria di lieve ambiguit脿 allorch茅 Rousseau si fa difensore della libert脿 individuale, ma sembra poi subordinarla al bene dello stato e veder, nell'uomo governato, pi霉 un cittadino che un individuo i cui diritti vadano comunque tutelati. Una vena totalitarista di fondo, forse?
January 19, 2019
賱賯丿 兀毓丕丿 丕賱賰鬲丕亘 鬲乇鬲賷亘 賵氐賷丕睾丞 兀賮賰丕乇賶 毓賳 毓賱丕賯丞 丕賱丨丕賰賲 賵丨賰賵賲鬲賴 亘丕賱賲丨賰賵賲賷賳 廿賱賶 毓賱丕賯丞 丕賱爻賷丿 賵賵夭乇丕卅賴 亘丕賱卮毓亘 氐丕丨亘 丕賱爻賷丕丿丞 丕賱賲胤賱賯丞 賵丕賱賷丿 丕賱毓賱賷丕 賮賶 賴匕賴 丕賱毓賱丕賯丞 賵丕賱匕賶 賷賯乇乇 兀賳 賷鬲毓丕賯丿 賲毓 兀丨丿賴賲 賱丕丿丕乇丞 卮卅賵賳 賲丕 賷毓乇賮 亘丕賱丿賵賱丞 賷賰賵賳 賴匕丕 丕賱鬲毓丕賯丿 賲亘賳賶 毓賱賶 丕丨鬲乇丕賲 廿乇丕丿丞 丕賱卮毓亘 賵丨賲丕賷丞 丨賯賵賯賴 賰兀賮乇丕丿 賵噩賲丕毓丕鬲.
April 22, 2015
賷禺鬲丕乇 丨賱賲賶 賲乇丕丿 賮賶 賴匕丕 丕賱賰鬲丕亘 (賰鬲亘 賲賳 丕賱鬲乇丕孬 鬲毓亘乇 毓賳 丕賮賰丕乇 賲丐賱賮賷賴丕 ) 賱賷賯丿賲 賱賳丕 賲毓賱賵賲賴 賲賮賷丿丞
賵丕禺鬲丕乇 4 賲賳 兀毓馗賲 丕賱丕毓賲丕賱 毓賱賶 丕賱丕胤賱丕賯 : 廿匕丕 賰丕賳鬲 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賶 丕賵 丕賱丕賱賷丕匕賴 丕賵 丕賱丕賵丿賷爻賴 丕賵 廿賲賷賱
賵丕禺鬲丕乇 4 賲賳 兀毓馗賲 丕賱丕毓賲丕賱 毓賱賶 丕賱丕胤賱丕賯 : 廿匕丕 賰丕賳鬲 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賶 丕賵 丕賱丕賱賷丕匕賴 丕賵 丕賱丕賵丿賷爻賴 丕賵 廿賲賷賱
February 27, 2025
丨賱 卮丿賳 賮乇丿 丿乇 丕噩鬲賲丕毓貙 賲毓賳蹖 倬蹖丿丕 讴乇丿賳 丌夭丕丿蹖 賮乇丿 賮賯胤 賵賯鬲蹖 讴賴 丕夭 丕乇丕丿賴鈥屰� 丕讴孬乇蹖鬲 倬蹖乇賵蹖 賲蹖鈥屭┵嗀� 賮丿丕 卮丿賳 賮乇丿蹖鬲 丿乇 丕夭丕蹖 丕乇丕丿賴鈥屰� 毓賲賵賲蹖貙 賴賲賴 賲賮丕賴蹖賲蹖 賴爻鬲賳丿 讴賴 丕蹖賳 讴鬲丕亘 乇丕 鬲乇爻賳丕讴 賲蹖鈥屭┵嗀�.
趩賳丿蹖賳 鬲乇噩賲賴 丕夭 讴鬲丕亘 賲賵噩賵丿 丕爻鬲. 丿乇 賲賯丕蹖爻賴鈥屫з� 亘蹖賳 鬲乇噩賲賴鈥屰� 夭蹖乇讴鈥屫藏ж� 賵 讴賱丕賳鬲乇蹖丕賳 丿乇 卮乇賵毓 賮氐賱 賴賮鬲 讴鬲丕亘 爻賵賲貙 亘賴 賳馗乇賲 乇爻蹖丿 鬲乇噩賲賴鈥屰� 夭蹖乇讴鈥屫藏ж� 丿賯蹖賯鈥屫� 丕爻鬲 丕賲丕 賳孬乇 讴賴賳賴鈥屫臂� 丿丕乇丿 賵 卮丕蹖丿 禺賵丕賳丿賳卮 丿卮賵丕乇. 讴賱丕賳鬲乇蹖丕賳 亘爻蹖丕乇蹖 丕夭 賱睾丕鬲 乇丕 丿乇 賴乇 噩丕 蹖讴 趩蹖夭蹖 賲毓賳蹖 讴乇丿賴 賵 诏丕賴蹖 賴賲 亘乇禺蹖鈥屬囏� 乇丕 賲毓賳蹖 賳讴乇丿賴. 賴賲蹖賳 亘禺卮 賲匕讴賵乇 乇丕 賲賯丕蹖爻賴 讴賳蹖丿 賮蹖鈥屫з勝呚�.
賴賲趩賳蹖賳 讴鬲丕亘 賳卮乇 丌诏賴 亘丕 鬲乇噩賲賴鈥屰� 讴賱丕賳鬲乇蹖丕賳貙 丨丕賵蹖 倬丕賳賵蹖爻鈥屬囏й� 爻賵诏蹖乇丕賳賴鈥屰� 賲鬲乇噩賲 丕爻鬲 亘乇丕蹖 鬲賵噩蹖賴 賵 丕馗賴丕乇 賳馗乇賴丕蹖 賲鬲乇噩賲丕賳賴. 賴賲趩賳蹖賳 丿賵 爻賵賲 丨噩賲 讴鬲丕亘 丕禺鬲氐丕氐 丿丕丿賴 卮丿賴 亘賴 芦丿乇 丨丕卮蹖賴禄賴丕蹖蹖 讴賴 丕囟丕賮賴 卮丿賴 丕爻鬲 鬲賵爻胤 賲鬲乇噩賲 (責) 亘丕 丕蹖賳 鬲賵噩蹖賴 讴賴 丕蹖賳鈥屬囏� 賲乇丕毓丕鬲 賳馗蹖乇 丿丕乇賳丿 亘丕 賲鬲賳 乇賵爻賵 賵 禺賵亘 丕爻鬲 亘禺賵丕賳蹖丿! 賲賳 賳禺賵丕賳丿賲 丕囟丕賮賴鈥屬囏й� 讴賱丕賳鬲乇蹖丕賳 乇丕 賵 亘乇禺蹖 噩丕賴丕 乇丕 賴賲 讴賴 賲噩亘賵乇 亘賵丿賲 賲丿丕賲 亘丕 賲鬲賳 丕氐賱蹖 賲賯丕蹖爻賴 讴賳賲 趩賵賳 禺亘乇蹖 丕夭 倬丕賳賵蹖爻 亘乇丕蹖 賲毓丕丿賱鈥屬囏� 賳蹖爻鬲. 丨鬲蹖 禺亘乇蹖 丕夭 賮乇賴賳诏 賱睾鬲 亘乇丕蹖 賲毓丕丿賱鈥屬囏� 丿乇 讴鬲丕亘蹖 賮乇丕賳爻賵蹖 讴賴 丕夭 丕賳诏賱蹖爻蹖 鬲乇噩賲賴 卮丿賴 賴賲 賳蹖爻鬲. 賵丕蹖 亘乇 賳卮乇 丌诏賴.
趩賳丿蹖賳 鬲乇噩賲賴 丕夭 讴鬲丕亘 賲賵噩賵丿 丕爻鬲. 丿乇 賲賯丕蹖爻賴鈥屫з� 亘蹖賳 鬲乇噩賲賴鈥屰� 夭蹖乇讴鈥屫藏ж� 賵 讴賱丕賳鬲乇蹖丕賳 丿乇 卮乇賵毓 賮氐賱 賴賮鬲 讴鬲丕亘 爻賵賲貙 亘賴 賳馗乇賲 乇爻蹖丿 鬲乇噩賲賴鈥屰� 夭蹖乇讴鈥屫藏ж� 丿賯蹖賯鈥屫� 丕爻鬲 丕賲丕 賳孬乇 讴賴賳賴鈥屫臂� 丿丕乇丿 賵 卮丕蹖丿 禺賵丕賳丿賳卮 丿卮賵丕乇. 讴賱丕賳鬲乇蹖丕賳 亘爻蹖丕乇蹖 丕夭 賱睾丕鬲 乇丕 丿乇 賴乇 噩丕 蹖讴 趩蹖夭蹖 賲毓賳蹖 讴乇丿賴 賵 诏丕賴蹖 賴賲 亘乇禺蹖鈥屬囏� 乇丕 賲毓賳蹖 賳讴乇丿賴. 賴賲蹖賳 亘禺卮 賲匕讴賵乇 乇丕 賲賯丕蹖爻賴 讴賳蹖丿 賮蹖鈥屫з勝呚�.
賴賲趩賳蹖賳 讴鬲丕亘 賳卮乇 丌诏賴 亘丕 鬲乇噩賲賴鈥屰� 讴賱丕賳鬲乇蹖丕賳貙 丨丕賵蹖 倬丕賳賵蹖爻鈥屬囏й� 爻賵诏蹖乇丕賳賴鈥屰� 賲鬲乇噩賲 丕爻鬲 亘乇丕蹖 鬲賵噩蹖賴 賵 丕馗賴丕乇 賳馗乇賴丕蹖 賲鬲乇噩賲丕賳賴. 賴賲趩賳蹖賳 丿賵 爻賵賲 丨噩賲 讴鬲丕亘 丕禺鬲氐丕氐 丿丕丿賴 卮丿賴 亘賴 芦丿乇 丨丕卮蹖賴禄賴丕蹖蹖 讴賴 丕囟丕賮賴 卮丿賴 丕爻鬲 鬲賵爻胤 賲鬲乇噩賲 (責) 亘丕 丕蹖賳 鬲賵噩蹖賴 讴賴 丕蹖賳鈥屬囏� 賲乇丕毓丕鬲 賳馗蹖乇 丿丕乇賳丿 亘丕 賲鬲賳 乇賵爻賵 賵 禺賵亘 丕爻鬲 亘禺賵丕賳蹖丿! 賲賳 賳禺賵丕賳丿賲 丕囟丕賮賴鈥屬囏й� 讴賱丕賳鬲乇蹖丕賳 乇丕 賵 亘乇禺蹖 噩丕賴丕 乇丕 賴賲 讴賴 賲噩亘賵乇 亘賵丿賲 賲丿丕賲 亘丕 賲鬲賳 丕氐賱蹖 賲賯丕蹖爻賴 讴賳賲 趩賵賳 禺亘乇蹖 丕夭 倬丕賳賵蹖爻 亘乇丕蹖 賲毓丕丿賱鈥屬囏� 賳蹖爻鬲. 丨鬲蹖 禺亘乇蹖 丕夭 賮乇賴賳诏 賱睾鬲 亘乇丕蹖 賲毓丕丿賱鈥屬囏� 丿乇 讴鬲丕亘蹖 賮乇丕賳爻賵蹖 讴賴 丕夭 丕賳诏賱蹖爻蹖 鬲乇噩賲賴 卮丿賴 賴賲 賳蹖爻鬲. 賵丕蹖 亘乇 賳卮乇 丌诏賴.
May 14, 2020
鈥淪ocial contract鈥� is a term that is thrown about pretty widely in our society. People will talk in a casual if sometimes facile manner about the idea that people willingly give up the theoretically total freedom of a state of nature in exchange for the benefits that life in a civilized society provides. But what Jean-Jacques Rousseau means by the term, as expressed in his classic work The Social Contract (1762), is much more complex and much more nuanced.
鈥淢an was born free, and he is everywhere in chains鈥� -- it is on this seemingly paradoxical note that Rousseau begins Du contrat social; ou Principes du droit politique (On the Social Contract; or, Principles of Political Rights). One hundred years before Abraham Lincoln wrote down his first draft of the Emancipation Proclamation, Rousseau reflected on slavery as the ultimate violation of the social contract that should exist between the individual and the government. With strict logic, Rousseau points out the shortcomings in earlier thinkers (Grotius, Hobbes, even Aristotle), stating forthrightly that 鈥淪ince no man has any natural authority over his fellows, and since force alone bestows no right, all legitimate authority among men must be based on covenants鈥� (p. 53) 鈥� or contracts, in other words.
For his ideas regarding a social contract between an individual and his or her government, Rousseau looks all the way back to the family 鈥� what Rousseau calls 鈥淭he oldest of all societies, and the only natural one鈥�. And what interests Rousseau most regarding the family as a unit is what happens once the children have grown up: 鈥淥nce the children are freed from the obedience they owe their father, and the father is freed from his responsibilities towards them, both parties equally regain their independence. If they continue to remain united, it is no longer nature, but their own choice, which unites them; and the family as such is kept in being only by agreement鈥� (p. 50).
Rousseau takes great care in differentiating between the executive and legislative functions of government. He tells us that 鈥渢he legislative power belongs, and can only belong, to the people鈥�, while 鈥渆xecutive power cannot belong to the generality of the people as legislative or sovereign, since executive power is exercised only in particular acts which are outside the province of law鈥� (p. 101).
These words of Rousseau make me think of the statue of George Mason on the campus of George Mason University, where I teach. Mason, the 鈥淔ather of the Bill of Rights,鈥� is shown working on a draft of the Virginia Declaration of Rights (1776); on the desk next to him are books by Hume, Locke 鈥� and Rousseau. The great Swiss philosopher鈥檚 influence on the writing of the United States Constitution is, of course, a matter of record; and this nation鈥檚 founding document from 1787 puts the legislative branch (the Congress) first, in Article I, and puts the executive branch (the President) second, in Article II. The Congress makes the laws; the President executes the laws, a task that is outside the province of lawmaking 鈥� just as Rousseau would have had it.
Rousseau distinguishes just as carefully between 鈥渢he sovereign鈥� and 鈥渢he government鈥�. The idea of 鈥渢he sovereign鈥� is somewhat tricky. For Rousseau, it seems, 鈥渢he sovereign鈥� is the general will of all the people of a state, collectively expressed. 鈥淕overnment,鈥� by contrast, is much more specific in its meaning: 鈥淎n intermediary body established between the subjects and the sovereign for their mutual communication, a body charged with the execution of the laws and the maintenance of freedom, both civil and political鈥� (p. 102). It gets tricky here, doesn鈥檛 it? People are the subjects, but 鈥渢he people鈥� are the sovereign, and the government is an intermediary between 鈥減eople鈥� and 鈥渢he people.鈥� These almost koan-like paradoxes are part of what I enjoy about reading Rousseau.
Perhaps because I was traveling in Lucerne, Switzerland, while reading The Social Contract for the first time, I took particular interest in Rousseau's assertion that small countries were best suited for republican government, as when he writes that democratic government is best suited to 鈥渁 very small state, where the people may be readily assembled and where each citizen may easily know all the others鈥� (p. 113).
Looking at the beautiful little cities of Switzerland, each one sheltered by a cool clear lake at its front and a protective wall of mountains at its back, I could understand why Rousseau may have thought that such a setting was perfect for successful republican government. It seems worthy of mentioning, in that connection, that Geneva is still officially 鈥渢he Republic and Canton of Geneva" (emphasis mine). Truly, the Swiss take their independence seriously. Think about that the next time you're in the old section of Zurich, enjoying some cheese fondue and a glass of Chasselas.
How, I found myself wondering, would Rousseau have felt about the United States of America as an experiment in building a large republic? When Rousseau wrote The Social Contract in 1762, the French & Indian War was not yet over, and the idea of American independence from Great Britain was not even on the horizon. By the time Rousseau died in 1778, the Continental Army had won the battle of Saratoga, and independence for the U.S.A. was starting to seem like more of a real possibility. Did Rousseau ever talk about any of that? I don't know.
There were plenty of times when I found myself disagreeing with Rousseau. Among the city-states of classical Greece, he prefers Sparta to Athens, and I could not disagree with him more in that regard. I also thought that he treated the topic of dictatorship much too lightly and casually, as when he assures us that 鈥渁 dictator could in certain cases defend the public freedom without ever being able to invade it鈥� (p. 172); if he had lived through the 20th century, and had been writing The Social Contract in, say, 1962 rather than 1762, perhaps he would have written about dictatorship quite differently. But I think Rousseau would have liked having readers disagree with him; for him, that was no doubt an integral part of the dialogue regarding the relationship between the individual and society.
And returning to Rousseau now, many years after I first read his work in Switzerland, is even more interesting, thought-provoking, and troubling. For in Book IV, on the indestructibility of the general will, Rousseau offers a troubling picture of what can happen 鈥渨hen the social tie begins to slacken鈥�. Rousseau asks us to imagine a time 鈥渨hen the state, on the brink of ruin, can maintain itself only in an empty and illusory form, when the social bond is broken in every heart, when the meanest interest impudently flaunts the sacred name of the public good鈥�. At such times, Rousseau warns us, 鈥渆veryone, animated by secret motives, ceases to speak as a citizen any more than as if the state had never existed鈥� (p. 150).
Rousseau is writing in Switzerland, in 1762, but his subject could be the U.S.A. in the year 2020 鈥� a nation where even a global pandemic that has infected 1.4 million citizens, and killed 85,000 of them, seems unable to bring people together and end bitter political divisions. We live in a time when some people seem to want less to achieve something for their own side, than to defeat and humiliate people on the other side 鈥� 鈥渙wn the libs鈥� and all that.
Jean-Jacques Rousseau, who favoured robust debate and the open expression of disagreement, would nonetheless, I think, be appalled at the current state of American democracy. It might behoove us all, regardless of the individual political philosophy that any of us might hold, to return to Rousseau鈥檚 The Social Contract and think carefully about the way in which each of us as an individual relates to, and participates in, the society that we all must share.
鈥淢an was born free, and he is everywhere in chains鈥� -- it is on this seemingly paradoxical note that Rousseau begins Du contrat social; ou Principes du droit politique (On the Social Contract; or, Principles of Political Rights). One hundred years before Abraham Lincoln wrote down his first draft of the Emancipation Proclamation, Rousseau reflected on slavery as the ultimate violation of the social contract that should exist between the individual and the government. With strict logic, Rousseau points out the shortcomings in earlier thinkers (Grotius, Hobbes, even Aristotle), stating forthrightly that 鈥淪ince no man has any natural authority over his fellows, and since force alone bestows no right, all legitimate authority among men must be based on covenants鈥� (p. 53) 鈥� or contracts, in other words.
For his ideas regarding a social contract between an individual and his or her government, Rousseau looks all the way back to the family 鈥� what Rousseau calls 鈥淭he oldest of all societies, and the only natural one鈥�. And what interests Rousseau most regarding the family as a unit is what happens once the children have grown up: 鈥淥nce the children are freed from the obedience they owe their father, and the father is freed from his responsibilities towards them, both parties equally regain their independence. If they continue to remain united, it is no longer nature, but their own choice, which unites them; and the family as such is kept in being only by agreement鈥� (p. 50).
Rousseau takes great care in differentiating between the executive and legislative functions of government. He tells us that 鈥渢he legislative power belongs, and can only belong, to the people鈥�, while 鈥渆xecutive power cannot belong to the generality of the people as legislative or sovereign, since executive power is exercised only in particular acts which are outside the province of law鈥� (p. 101).
These words of Rousseau make me think of the statue of George Mason on the campus of George Mason University, where I teach. Mason, the 鈥淔ather of the Bill of Rights,鈥� is shown working on a draft of the Virginia Declaration of Rights (1776); on the desk next to him are books by Hume, Locke 鈥� and Rousseau. The great Swiss philosopher鈥檚 influence on the writing of the United States Constitution is, of course, a matter of record; and this nation鈥檚 founding document from 1787 puts the legislative branch (the Congress) first, in Article I, and puts the executive branch (the President) second, in Article II. The Congress makes the laws; the President executes the laws, a task that is outside the province of lawmaking 鈥� just as Rousseau would have had it.
Rousseau distinguishes just as carefully between 鈥渢he sovereign鈥� and 鈥渢he government鈥�. The idea of 鈥渢he sovereign鈥� is somewhat tricky. For Rousseau, it seems, 鈥渢he sovereign鈥� is the general will of all the people of a state, collectively expressed. 鈥淕overnment,鈥� by contrast, is much more specific in its meaning: 鈥淎n intermediary body established between the subjects and the sovereign for their mutual communication, a body charged with the execution of the laws and the maintenance of freedom, both civil and political鈥� (p. 102). It gets tricky here, doesn鈥檛 it? People are the subjects, but 鈥渢he people鈥� are the sovereign, and the government is an intermediary between 鈥減eople鈥� and 鈥渢he people.鈥� These almost koan-like paradoxes are part of what I enjoy about reading Rousseau.
Perhaps because I was traveling in Lucerne, Switzerland, while reading The Social Contract for the first time, I took particular interest in Rousseau's assertion that small countries were best suited for republican government, as when he writes that democratic government is best suited to 鈥渁 very small state, where the people may be readily assembled and where each citizen may easily know all the others鈥� (p. 113).
Looking at the beautiful little cities of Switzerland, each one sheltered by a cool clear lake at its front and a protective wall of mountains at its back, I could understand why Rousseau may have thought that such a setting was perfect for successful republican government. It seems worthy of mentioning, in that connection, that Geneva is still officially 鈥渢he Republic and Canton of Geneva" (emphasis mine). Truly, the Swiss take their independence seriously. Think about that the next time you're in the old section of Zurich, enjoying some cheese fondue and a glass of Chasselas.
How, I found myself wondering, would Rousseau have felt about the United States of America as an experiment in building a large republic? When Rousseau wrote The Social Contract in 1762, the French & Indian War was not yet over, and the idea of American independence from Great Britain was not even on the horizon. By the time Rousseau died in 1778, the Continental Army had won the battle of Saratoga, and independence for the U.S.A. was starting to seem like more of a real possibility. Did Rousseau ever talk about any of that? I don't know.
There were plenty of times when I found myself disagreeing with Rousseau. Among the city-states of classical Greece, he prefers Sparta to Athens, and I could not disagree with him more in that regard. I also thought that he treated the topic of dictatorship much too lightly and casually, as when he assures us that 鈥渁 dictator could in certain cases defend the public freedom without ever being able to invade it鈥� (p. 172); if he had lived through the 20th century, and had been writing The Social Contract in, say, 1962 rather than 1762, perhaps he would have written about dictatorship quite differently. But I think Rousseau would have liked having readers disagree with him; for him, that was no doubt an integral part of the dialogue regarding the relationship between the individual and society.
And returning to Rousseau now, many years after I first read his work in Switzerland, is even more interesting, thought-provoking, and troubling. For in Book IV, on the indestructibility of the general will, Rousseau offers a troubling picture of what can happen 鈥渨hen the social tie begins to slacken鈥�. Rousseau asks us to imagine a time 鈥渨hen the state, on the brink of ruin, can maintain itself only in an empty and illusory form, when the social bond is broken in every heart, when the meanest interest impudently flaunts the sacred name of the public good鈥�. At such times, Rousseau warns us, 鈥渆veryone, animated by secret motives, ceases to speak as a citizen any more than as if the state had never existed鈥� (p. 150).
Rousseau is writing in Switzerland, in 1762, but his subject could be the U.S.A. in the year 2020 鈥� a nation where even a global pandemic that has infected 1.4 million citizens, and killed 85,000 of them, seems unable to bring people together and end bitter political divisions. We live in a time when some people seem to want less to achieve something for their own side, than to defeat and humiliate people on the other side 鈥� 鈥渙wn the libs鈥� and all that.
Jean-Jacques Rousseau, who favoured robust debate and the open expression of disagreement, would nonetheless, I think, be appalled at the current state of American democracy. It might behoove us all, regardless of the individual political philosophy that any of us might hold, to return to Rousseau鈥檚 The Social Contract and think carefully about the way in which each of us as an individual relates to, and participates in, the society that we all must share.
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January 19, 2022Kitab谋n en ilgin莽 b枚l眉m眉 -zann谋mca- d眉nyay谋 tatarlar谋n y枚netece臒ine y枚nelik iman谋n ge莽ti臒i b枚l眉md眉r. Ruslar谋n asla medenile艧emeyece臒ini s枚ylemesi ilk bak谋艧ta g眉l眉n莽 geldiyse de onlar谋 "Rusla艧mak" yerine "Almanla艧mak" ile su莽lad谋臒谋nda anlam谋n谋 kavrad谋m. bir ulus kendi de臒erleri 眉zerinden kendi medeniyetini in艧a etmek yerine ba艧ka de臒erleri hedef se莽erse medenile艧emez. Belki bu milliyet莽ilere ilham verecektir, ama bu kendi de臒erlerine saplant谋 derecesinde ba臒lanmak m谋? Bunun cevab谋n谋 jjr vermiyor. Ama iyice d眉艧眉n眉ld眉臒眉nde k枚r milliyet莽ili臒in medeniyet ile 莽eli艧ti臒i g枚r眉lebilir.
This entire review has been hidden because of spoilers.
August 26, 2014
賷噩亘 兀賳 兀賯賵賱 兀賳 毓賱賶 賲賳 賷乇賷丿 賯乇丕亍丞 丕賱賰鬲丕亘 賵 賮賴賲 賲丨鬲賵丕賴 毓丿賲 賯乇丕亍丞 賴匕賴 丕賱賳爻禺丞 乇丿賷卅丞 丕賱鬲乇噩賲丞貙 賵賯乇丕亍鬲賴 賲賳 賳爻禺丞 丕賱賲賳馗賲丞 丕賱毓乇亘賷丞 賱賱鬲乇噩賲丞貙 鬲乇噩賲丞 毓亘丿 丕賱毓夭賷夭 賱亘賷亘. 賭
賷丿毓賵丕 乇爻賵爻賵 賮賷 賰鬲丕亘賴 賴匕丕 丕賱賳丕爻 毓賱賶 丕鬲禺丕匕 毓賯丿 亘賷賳賴賲貙 賵 鬲爻賱賷賲 兀賳賮爻賴賲 賵 賴亘鬲賴丕 賱賴匕丕 丕賱毓賯丿貙 亘丨賷孬 賷賰賵賳 賴賵 賲毓鬲賲丿賴賲 賳丨賵 鬲賰賵賷賳 丕賱賲噩鬲賲毓 丕賱賲爻丕賱賲 丕賱毓丕丿賱 丕賱匕賷 賷丨囟丕 賰賱 兀賮乇丕丿賴 亘丕賱鬲爻丕賵賷 亘賷賳賴賲 賮賷 賰賱 丕賱丨賯賵賯 賵 丕賱賵丕噩亘丕鬲貙 賵 賲賳 兀賴賲賴丕 丕賱丨賯賵賯 丕賱爻賷丕爻賷丞 丕賱鬲賷 亘賴丕 賷賰賮賱 丕賱賳丕爻 鬲賯丿賲 賲噩鬲賲毓賴賲 賳丨賵 賲丕 賷亘睾賵賳 賲賳 丨囟丕乇丞 賵 丕夭丿賴丕乇. 賭
亘丿丕賷丞賸貙 賱丕 兀馗賳 兀賳 兀丨丿丕賸 爻賷毓丕乇囟賳賷 廿賳 賯賱鬲 兀賳 兀賵賱賶 丕賱賳丕爻 亘鬲亘賳賷 賮賰乇丞 賲丕 兀賵 亘丕賱廿賷賲丕賳 亘賯囟賷丞 賲丕 賴賵 氐丕丨亘 丕賱賮賰乇丞 賵 丕賱賯囟賷丞. 乇賵爻賵貙 賯丿賷爻 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 賰賲丕 賷爻賲賷賴 丕賱亘毓囟貙 賷賳馗賽賾乇 賮賷 賰鬲丕亘賴 (丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷) 賲丨丕賵賱丕 廿氐賱丕丨 丕賱亘卮乇賷丞 賵 賯賷丕丿鬲賴丕 廿賱賶 禺賱丕氐賴丕 賵 爻毓丕丿鬲賴丕 亘賮乇囟 囟賵丕亘胤 賵 丕鬲賮丕賯賷丕鬲 亘賷賳 丕賱賳丕爻 賲毓 亘毓囟賴賲 丕賱亘毓囟貙 賵 賴賵 丕賱匕賷 乇賲賶 亘兀亘賳丕卅賴 丕賱兀乇亘毓丞 丕賱睾賷乇 卮乇毓賷賷賳 賮賷 丕賱賲賱丕噩卅貙 兀賵 乇亘賲丕 賮賷 丕賱卮賵丕乇毓貙 賵 賰乇賴賴 賰賱 賲賳 鬲毓乇賮 毓賱賷賴 鬲賯乇賷亘丕賸 賱爻賵亍 胤賵丕賷丕賴! 賭
賵賱賰賳 賴賱 賷賴賲 賴匕丕 丕賱匕賷 賯賱賳丕 賲丕丿丕賲 丕賱丨賯 賲賵噩賵丿貙 賵 賴賵 兀賵賱賶 賵 兀丨賯 兀賳 賷鬲亘毓 賲賳 兀賷 賮賲 禺乇噩!責 賳毓賲貙 賱丕 賷賴賲貙 賵賱賰賳 賱匕賱賰 兀匕賷丕賱. 賮賯丿 賷爻兀賱 兀丨丿賴賲: 賰賷賮 賱賷 兀賳 兀鬲亘賳賶 卮賷卅丕賸 賱賲 賷鬲亘賳丕賴 賲賵噩賽丿賴 賵 丕賱丿丕毓賷 廿賱賷賴責 賵 賴賱 賱賷 兀賳 兀丐賲賳 亘卮賷亍 賵 兀賳 兀鬲亘毓賴 亘廿禺賱丕氐 兀賰亘乇 賲賳 氐丕丨亘賴 賵 賲亘鬲丿毓賴貙 毓賱丕賵丞賸 毓賱賶 兀賳 丕賱兀禺賷乇 賱賲 賷鬲亘毓賴 賵賴賵 丕賱兀賵賱賶 亘匕賱賰責 賮賷 丨賯賷賯丞 丕賱兀賲乇 貙 賱丕亘丿 毓賱賶 賲賳 賷丨囟 丕賱賳丕爻 毓賱賶 廿鬲亘丕毓 賮賰乇 賲丕 兀賵 鬲亘賳賷賴 兀賳 賷賰賵賳 賴賵 兀賵賱 賲鬲亘毓 賱匕賱賰 丕賱賮賰乇 賵 匕賱賰 賱爻亘亘賷賳 : 兀賳 賷賰鬲爻亘 孬賯丞 丕賱賳丕爻 賵廿賷賲丕賳賴賲 貙 賵 兀賳 賷爻鬲胤賷毓 丕賱丿賮丕毓 毓賳 匕賱賰 丕賱賮賰乇 亘氐丿賯. 賭
賱丕 賷賴賲 賴匕丕 賰賱賴 毓賳丿 氐乇賮 丕賱賳馗乇 毓賳 丕賰鬲爻丕亘 丕賱賲賳丕氐乇賷賳 賱賱賮賰乇丞貙 賵 丕賱鬲乇賰賷夭 毓賱賶 丕爻鬲丨賯丕賯 賮賰乇 賲丕 兀賵 丕毓鬲賯丕丿 賲丕 賱賱丕鬲亘丕毓. 賮賮賷 丕賱賳賴丕賷丞 賱丕 賷賴賲 賰賲 賲賳 丕賱兀賳氐丕乇 賱丿賶 賮賰乇丞 賲毓賷賳丞 兀賵 毓賯賷丿丞 賲丕貙 亘賱 丕賱賲賴賲 賴賱 鬲爻鬲丨賯 賴匕賴 丕賱毓賯賷丿丞 兀賵 賴匕賴 丕賱賮賰乇丞 丕賱廿鬲亘丕毓 賵 丕賱丕賳氐賷丕毓 賱鬲毓丕賱賷賲賴丕. 賵 乇亘賲丕 賴匕丕 賵丨丿賴 賲丕 噩毓賱 賰鬲丕亘 乇賵爻賵 (丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷) 廿賳噩賷賱 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞. 氐乇丕丨丞賸貙 賷丨鬲賵賷 賴匕丕 丕賱賰鬲丕亘 賲賮丕賴賷賲 賱丕 賷乇丿賴丕 兀賷 毓丕賯賱 賵 賱丕 賷禺鬲賱賮 毓賱賷賴丕 賲賳 賷乇賷丿 賮毓賱丕 亘賳丕亍 賲噩鬲賲毓 賲鬲丨囟乇 賲夭丿賴乇 賷丨賲賱 賮賷 丿丕禺賱賴 賲丕 賷囟賲賳 丕賱毓丿賱 賵 丕賱爻賱丕賲.. 賳賵毓丕賸 賲丕貙 賵 賮賷 丿丕禺賱賴 賮賯胤!賭
丕賱兀賲乇 丕賱賲賴賲 丕賱兀禺乇 賴賵: 賴賱 賳爻鬲胤賷毓 廿賯賳丕毓 賰賱 兀賵 賮賱賳賯賱 噩賱 丕賱賲噩鬲賲毓 毓賱賶 兀賳 賴匕丕 丕賱丨賯 兀丨賯 兀賳 賷鬲亘毓責 賮賷 丕毓鬲賯丕丿賷貙 賴匕丕 賷毓鬲賲丿 毓賱賶 丕賱毓丿賷丿 賲賳 丕賱毓賵丕賲賱貙 兀賴賲賴丕 賯丿乇丞 賴匕丕 丕賱卮賷亍 丕賱賲丿毓賵 賱賴 毓賱賶 廿賯賳丕毓 丕賱賳丕爻 兀賳 亘丕爻鬲胤丕毓鬲賴 鬲賯丿賷賲 賲丕 賷鬲胤賱毓賵賳 廿賱賷賴貙 賵丕賱賰孬賷乇 賲賳 丕賱毓賵丕賲賱 丕賱兀禺乇賶.賭
賵 賱賰賳 兀賴賲 丕賱毓賵丕卅賯 丕賱鬲賷 鬲賯賮 兀賲丕賲 賴匕丕 丕賱鬲賵丕賮賯 賴賷 亘毓囟 丕賱鬲爻丕丐賱丕鬲 兀賵 丕賱賲毓丕乇囟丕鬲 丕賱賲賳胤賯賷丞 丕賱鬲賷 賯丿 鬲胤乇丨. 賲賳賴丕 兀賳 丕賱賲噩鬲賲毓 賯丿 賷丐賲賳 亘賵噩賵丿 丨賱賵賱 兀禺乇賶 睾賷乇 賴匕丕 丕賱匕賷 賷胤乇丨賴 賮賱丕賳 賲賳 丕賱賳丕爻貙 賮賯丿 賱丕 鬲賵丕賮賯 賮卅丞 賲賳 丕賱賳丕爻 毓賱賶 賴匕丕 丕賱丨賱 賱賷爻 賱卮賷亍 廿賱丕 賱鬲亘賳賷賴丕 賲賮賴賵賲丕賸 丌禺乇 兀賵 胤乇賷賯 丌禺乇 賱賱禺賱丕氐. 賵 賴匕丕 賮賷 丕毓鬲賯丕丿賷 賲丕 賷噩毓賱 賲賳 丕賱丿賷賲賵賯乇丕胤賷丞 丿賷賲賵賯乇丕胤賷丕鬲貙 賵 賲賳 丕賱賵胤賳賷丞 賵胤賳賷丕鬲貙 賵 賲賳 丕賱禺賱丕氐 鬲卮鬲鬲 賵 卮賯丕賯 貙 賵 賲賳 賯丕乇亘 丕賱賳噩丕丞 兀卮賱丕亍 鬲囟毓賮 毓賱賶 丨賲賱 賲賲夭賯賷賴丕 丕賱睾乇賯賶. 賵 賲乇丿 匕賱賰 賰賱賴 兀賳 賴匕丕 丕賱賮賰乇 賮賰乇 亘卮乇賷貙 賵賰賲丕 賱賰 賮賰乇 賵 鬲氐賵乇貙 兀賳丕 賱賷 鬲氐賵乇賷 賵 賮賰乇賷 丕賱禺丕氐 亘賷貙 賵 賴賵 賱丕 賷賯賱貙 亘賱 乇亘賲丕 賷夭賷丿 賯丿爻賷丞賸 毓賱賶 賮賰乇 賵 鬲氐賵乇 丕賱睾賷乇. 賵賴匕丕 匕丕鬲賴 賲丕 丕爻鬲胤丕毓鬲 兀賵乇賵亘丕 鬲噩丕賵夭賴 亘毓丿 丕賱賲毓丕賳丕丞 丕賱賮賰乇賷丞 賱賮賱丕爻賮鬲賴丕 賵 丕賱丿賲丕亍 丕賱鬲賷 賯丿賲鬲賴丕 卮毓賵亘賴丕 賵 毓亘賷丿賴丕. 賵 賴賵 匕丕鬲賴 丕賱匕賷 賱賲 鬲毓乇賮 丕賱卮毓賵亘 丕賱毓乇亘賷丞 胤乇賷賯丕賸 賱鬲噩丕賵夭賴 賳丨賵 賲禺乇噩 丕賱丨囟丕乇丞貙 賵 賴賷 丕賱鬲賷 賱賲 鬲賯丿賲 賮賰乇丕賸 賷丨賯賳 丿賲丕亍 丕賱賲睾賮賱賷賳 丕賱匕賷賳 夭噩鬲 亘賴賲 丕賱賲氐丕賱丨. 賭
兀賷囟丕賸貙 廿賳 鬲毓丕乇囟 賴匕丕 丕賱賲禺乇噩 兀賵 賴匕丕 丕賱丕鬲噩丕賴 賲毓 賲氐丕賱丨 亘毓囟 丕賱賮卅丕鬲 丕賱賲爻鬲賮賷丿丞 賲賳 賵噩賵丿 亘賷卅丞 賲毓賷賳丞 兀賵 亘賯丕亍 馗乇賮 賲丕 賯丿 賷毓丿 賲賳 兀賴賲 丕賱毓賵丕卅賯 賳丨賵 丕鬲禺丕匕 丕鬲噩丕賴 賲丨丿丿 賱賱禺賱丕氐. 賵 丕賱丨賱 丕賱賵丨賷丿 乇亘賲丕 賴賵 兀賳 賷賰賵賳 丕賱鬲賵噩賴 匕丕 賯賵丞 鬲丨賲賷賴 賵 賱丕 賷毓鬲賲丿 賮賯胤 毓賱賶 賰賵賳賴 丨賯賷賯丞 賮賰乇賷丞 鬲爻鬲兀賴賱 丕賱鬲亘賳賷 賵 丕賱廿鬲亘丕毓. 賭
廿賳 賵噩賵丿 賲氐丕賱丨 賵 兀賴丿丕賮 賲卮鬲乇賰丞 賷丿毓賵丕 賱亘賳丕亍 賵胤賳 賵廿賯丕賲丞 賲噩鬲賲毓 賲鬲賵丕賮賯貙 賵 賴匕丕 賲丕 賷丿毓賵賴 乇賵爻賵 亘丕賱廿乇丕丿丞 丕賱毓丕賲丞. 賵 賱賰賳 賵噩賵丿 賴匕賴 丕賱廿乇丕丿丞 賵 賴匕賴 丕賱賲氐丕賱丨 賱丕 賷賵噩亘 兀賷 卮賷亍貙 亘賱 賷丿毓賵丕 丿毓丕亍 丕賱賴丕賲爻賷賳貙 賮賯胤! 賮賱丕 賵噩賴 賱賱廿賷噩丕亘 賵 丕賱廿乇睾丕賲 賱兀賳 丕賱廿乇丕丿丞 賱賷爻鬲 賴賷 賵丨丿賴丕 賲丕 賷丨爻賲 廿賯丕賲丞 卮賷亍 賲丕 賮賷 丕賱賲噩鬲賲毓丕鬲貙 亘賱 丕賱丕爻鬲胤丕毓丞貙 賵 賴匕賴 丕賱兀禺賷乇丞貙 賱賱兀爻賮貙 賯丿 賱丕 賷賲賱賰賴丕 廿賱丕 兀氐丨丕亘 丕賱賯賵丞 丕賱匕賷賳 賯丿 賷賰賵賳賵賳貙 賱爻賵亍 丨馗 丕賱賲噩鬲賲毓貙 兀氐丨丕亘 賲氐丕賱丨 禺丕氐丞. 賵 毓賱賶 丕賱毓賰爻 鬲賲丕賲丕賸貙 賮賵噩賵丿 賲氐丕賱丨 禺丕氐丞 亘丕爻鬲胤丕毓鬲賴丕 廿賷賯丕賮 廿賯丕賲丞 丕賱賲噩鬲賲毓 丕賱賲鬲賯丿賲 丕賱賲鬲賵丕賮賯. 賭
廿賳 賰鬲丕亘 乇賵爻賵 賱賲 賷丨賲賱 兀賷 丨賱 賳丨賵 丕賱鬲氐丕乇毓 丕賱賯丕卅賲 亘賷賳 丕賱丿賵賱 丕賱賲鬲賳丕丨乇丞 賵 丕賱鬲賷 兀賵丿鬲 卮乇丕賴丞 賲氐丕賱丨賴丕 亘丿賲丕亍 丕賱賲賱丕賷賷賳 賵 兀毓乇丕囟賴賲 賵 孬乇賵丕鬲賴賲 賵 兀乇丕囟賷賴賲. 賵 賴賵 賳賮爻賴 兀毓鬲乇賮 亘毓噩夭賴 賱廿賷噩丕丿 丨賱 賱賴匕賴 丕賱賲卮賰賱丞 丕賱賰亘賷乇丞 囟賲賳 賮賰乇丞 丕賱毓賯丿 丕賱亘爻賷胤丞! 賭
賮賷 賳馗乇賷貙 廿賳 丕賱賲禺乇噩 丕賱賵丨賷丿 賲賳 賰賱 賴匕賴 丕賱賲丌夭賯 賷賰賲賳 賮賷 賲毓乇賮丞 賴賵賷丞 丕賱廿賳爻丕賳 丕賱丨賯賷賯賷丞 賲毓鬲賲丿賷賳 毓賱賶 丕賱毓賱賲 賵丨丿賴 賱賲毓乇賮鬲賴丕貙 賵 賲鬲禺賱賷賳 毓賳 兀賷 毓氐亘賷丞 兀賵 丕賳鬲賲丕亍 賲賳 卮兀賳賴 兀賳 賷賯囟 丨乇賷丞 賵 爻賱丕賲丞 丕賱亘丨孬. 賵 賲賳 孬賲 鬲亘賳賷 賴匕賴 丕賱賴賵賷丞 賵 丕賱爻賷乇 毓賱賶 賲丕 鬲賯鬲囟賷賴 亘賰賱 廿禺賱丕氐. 丨賷賳賴丕 賮賯胤 賷爻鬲胤賷毓 兀賳 賷鬲毓丕賷卮 丕賱亘卮乇 爻賵丕亍賸 賰丕賳賵丕 兀卮禺丕氐丕賸 囟賲賳 兀爻乇丞 賵丕丨丿丞貙 兀賵 賲賵丕胤賳賷賳 賮賷 賲噩鬲賲毓 賵丕丨丿貙 兀賵 丨鬲賶 兀賮乇丕丿 賲鬲亘丕毓丿賷賳 賲禺鬲賱賮賷賳 囟賲賳 毓丕賱賲 賰亘賷乇 賵丕丨丿. 賭
禺胤乇 亘亘丕賱賷 賵 兀賳丕 兀賯乇兀 丕賱賰鬲丕亘 鬲賱賰 丕賱賳馗乇賷丞 丕賱賯丕卅賱丞: 賱賯丿 丕鬲禺匕 丕賱睾乇亘 賯賵丕賳賷賳 氐丕乇賲丞 賮乇囟賵賴丕 毓賱賶 兀賳賮爻賴賲 亘賴丕 鬲賯丿賲賵丕 賵 賵氐賱賵丕 賱賲丕 賵氐賱賵丕 廿賱賷賴 賲賳 丨囟丕乇丞 賵 丕夭丿賴丕乇. 賰賷賮 賱賴匕賴 丕賱賳馗乇賷丞 兀賳 鬲賰賵賳 氐丨賷丨丞 賮賷 馗賱 賵噩賵丿 賲孬賱 賴匕丕 丕賱毓賯丿. 賮賷 丕毓鬲賯丕丿賷 賱賲 賷爻鬲胤毓 丕賱睾乇亘 丕賱鬲賯丿賲 毓賳丿 賵噩賵丿 賯賵丕賳賷賳 氐丕乇賲丞 賮乇囟鬲賴丕 丕賱賲賻賱賰賷丞 丕賱噩丕卅乇丞貙 亘賱 鬲禺賱氐賵丕 賲賳 噩賵乇 賯賵丕賳賷賳 丕賱賲賻賱賰賷丞 賵 丕鬲賮賯賵丕 毓賱賶 賲丕 賴賵 毓丕丿賱 賵 賲丕 賲賳 卮兀賳賴 兀賳 賷囟賲賳 丕賱丨囟丕乇丞 賵 丕賱賲爻丕賵丕丞 兀賵賱丕貙 賵賲賳 孬賲 賵囟毓賵丕 賯賵丕賳賷賳賴賲 丕賱鬲賷 賷乇賵賳 兀賳賴丕 毓丕丿賱丞 亘毓丿 丕賱丕鬲賮丕賯貙 賵 賰孬賲乇丞 賱鬲丨囟乇賴賲. 賵 兀賳丕 兀乇賶 兀賳 賴匕賴 丕賱賯賵丕賳賷賳 亘丿兀鬲 鬲賮賯丿 爻賷胤乇鬲賴丕 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱睾乇亘賷丞 賳鬲賷噩丞 賯丿賲 賲丕 賰丕賳 兀爻丕爻丕賸 賱賴丕貙 賵 賴賵 丕賱丕鬲賮丕賯 毓賱賶 丕賱丕賳氐賷丕毓 賱賲丕 賷囟賲賳 丕賱鬲賯丿賲.賭
兀禺賷乇丕賸 兀賵丿 兀賳 兀賯賵賱貙 賱賯丿 鬲賯丿賲 丕賱睾乇亘 亘毓丿 賲毓丕賳丕丞 賮賰乇賷丞 賵 毓爻賰乇賷丞 賵 亘毓丿 毓氐乇 胤丕賱 賲賳 丕賱賲禺丕囟 賵 丕賱馗賱丕賲貙 賱賰賳賴賲 丕爻鬲胤丕毓賵丕 兀賳 賷鬲亘毓賵丕 亘丕鬲賮丕賯賴賲 賲丕 賴賵 丨賯 賷賯乇賴 丕賱毓賯賱 賵 丕賱賲賳胤賯 賱亘賳丕亍 丨囟丕乇鬲賴賲. 賴匕賴 賴賷 爻賳丞 丕賱賰賵賳 丕賱匕賷 夭乇毓賴丕 賲賰賵賽賾賳賴 賮賷賴貙 賮孬賲乇丞 丕鬲亘丕毓 丕賱丨賯 賵丕丨丿丞貙 爻賵丕亍賸 兀禺匕 賴匕丕 丕賱丨賯 賲賳 賰鬲丕亘 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 賵 毓賯賵賱 丕賱賮賱丕爻賮丞貙 兀賵 賲賳 丕賱賯乇丌賳 丕賱賰乇賷賲 賵 爻賳丞 丕賱乇爻賵賱 丕賱賲亘賷賳貙 氐賱賶 丕賱賱賴 毓賱賷賴 賵 爻賱賲. 賱賯丿 賮毓賱鬲 丕賱鬲毓丕賱賷賲 丕賱廿賱賴賷丞 丕賱廿爻賱丕賲賷丞 賮賷 丕賱賲噩鬲賲毓 丕賱噩丕賴賱賷 禺賱丕賱 乇亘毓 賯乇賳 賲丕 賱賲 鬲賮毓賱賴 兀賷丞購 兀賮賰丕乇 賵 賮賱爻賮丕鬲貙 賵 丿賵賳 丕賱丨丕噩丞 賱兀賷 賲丿丕乇爻 賵 賱丕 噩丕賲毓丕鬲貙 亘賱 賯賮夭丕賸 賲賳 丕賱噩賴賱 賵 丕賱丿賲丕乇 廿賱賶 丕賱毓賱賲 賵 丕賱丨囟丕乇丞貙 賷丨賲賷賴丕 廿賱賴賴丕 丕賱毓馗賷賲 噩賱 賵 毓賱丕. 賱賰賳 賲噩鬲賲毓丕鬲賳丕貙 賱賱兀爻賮貙 賴賵鬲 賲賳 賯賮夭鬲賴丕 亘毓丿賲丕 鬲乇賰鬲 丨亘賱 賳噩丕鬲賴丕貙 賵 鬲亘乇賲鬲 賱爻賲丕亍 鬲賯丿賲賴丕.賭
廿賯鬲亘丕爻丕鬲:赌
匕賱賰 賱兀賳 氐賵賱丞 丕賱卮賴賵丞 賵丨丿賴丕 賴賷 丕賱毓亘賵丿賷丞貙 賵賱兀賳 廿胤丕毓丞 丕賱賯丕賳賵賳 丕賱匕賷 賳購賱賿夭賽賲購 亘賴 兀賳賮爻賳丕 賴賷 丕賱丨乇賷丞.賭
丕賱鬲卮乇賷毓 兀賲乇 賮賵賯 胤丕賯丞 丕賱亘卮乇.賭
賰賱 毓丿賱 賷兀鬲賷 賲賳 丕賱賱賴貙 賵丕賱賱賴 賵丨丿賴 賴賵 賲氐丿乇賴貙 賵賱賰賳賳丕 賱賵 賰賳丕 賳毓乇賮 兀賳 賳鬲賱賯賻賾丕賴 賲賳 賴匕丕 丕賱賲賯丕賲 丕賱兀毓賱賶 賱賲 賳丨鬲噩 廿賱賶 丨賰賵賲丞貙 賵賱丕 廿賱賶 賯賵丕賳賷賳賻.賭
廿賳 丕賱賳丕爻 廿匕 賷賲賰賳 兀賳 賷鬲賮丕賵鬲賵丕 賯賵丞 賵匕賰丕亍賸 賮廿賳賴賲 賷鬲爻丕賵賵賳 毓賴丿賸丕 賵丨賯賺賾丕.賭
賷丿毓賵丕 乇爻賵爻賵 賮賷 賰鬲丕亘賴 賴匕丕 丕賱賳丕爻 毓賱賶 丕鬲禺丕匕 毓賯丿 亘賷賳賴賲貙 賵 鬲爻賱賷賲 兀賳賮爻賴賲 賵 賴亘鬲賴丕 賱賴匕丕 丕賱毓賯丿貙 亘丨賷孬 賷賰賵賳 賴賵 賲毓鬲賲丿賴賲 賳丨賵 鬲賰賵賷賳 丕賱賲噩鬲賲毓 丕賱賲爻丕賱賲 丕賱毓丕丿賱 丕賱匕賷 賷丨囟丕 賰賱 兀賮乇丕丿賴 亘丕賱鬲爻丕賵賷 亘賷賳賴賲 賮賷 賰賱 丕賱丨賯賵賯 賵 丕賱賵丕噩亘丕鬲貙 賵 賲賳 兀賴賲賴丕 丕賱丨賯賵賯 丕賱爻賷丕爻賷丞 丕賱鬲賷 亘賴丕 賷賰賮賱 丕賱賳丕爻 鬲賯丿賲 賲噩鬲賲毓賴賲 賳丨賵 賲丕 賷亘睾賵賳 賲賳 丨囟丕乇丞 賵 丕夭丿賴丕乇. 賭
亘丿丕賷丞賸貙 賱丕 兀馗賳 兀賳 兀丨丿丕賸 爻賷毓丕乇囟賳賷 廿賳 賯賱鬲 兀賳 兀賵賱賶 丕賱賳丕爻 亘鬲亘賳賷 賮賰乇丞 賲丕 兀賵 亘丕賱廿賷賲丕賳 亘賯囟賷丞 賲丕 賴賵 氐丕丨亘 丕賱賮賰乇丞 賵 丕賱賯囟賷丞. 乇賵爻賵貙 賯丿賷爻 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 賰賲丕 賷爻賲賷賴 丕賱亘毓囟貙 賷賳馗賽賾乇 賮賷 賰鬲丕亘賴 (丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷) 賲丨丕賵賱丕 廿氐賱丕丨 丕賱亘卮乇賷丞 賵 賯賷丕丿鬲賴丕 廿賱賶 禺賱丕氐賴丕 賵 爻毓丕丿鬲賴丕 亘賮乇囟 囟賵丕亘胤 賵 丕鬲賮丕賯賷丕鬲 亘賷賳 丕賱賳丕爻 賲毓 亘毓囟賴賲 丕賱亘毓囟貙 賵 賴賵 丕賱匕賷 乇賲賶 亘兀亘賳丕卅賴 丕賱兀乇亘毓丞 丕賱睾賷乇 卮乇毓賷賷賳 賮賷 丕賱賲賱丕噩卅貙 兀賵 乇亘賲丕 賮賷 丕賱卮賵丕乇毓貙 賵 賰乇賴賴 賰賱 賲賳 鬲毓乇賮 毓賱賷賴 鬲賯乇賷亘丕賸 賱爻賵亍 胤賵丕賷丕賴! 賭
賵賱賰賳 賴賱 賷賴賲 賴匕丕 丕賱匕賷 賯賱賳丕 賲丕丿丕賲 丕賱丨賯 賲賵噩賵丿貙 賵 賴賵 兀賵賱賶 賵 兀丨賯 兀賳 賷鬲亘毓 賲賳 兀賷 賮賲 禺乇噩!責 賳毓賲貙 賱丕 賷賴賲貙 賵賱賰賳 賱匕賱賰 兀匕賷丕賱. 賮賯丿 賷爻兀賱 兀丨丿賴賲: 賰賷賮 賱賷 兀賳 兀鬲亘賳賶 卮賷卅丕賸 賱賲 賷鬲亘賳丕賴 賲賵噩賽丿賴 賵 丕賱丿丕毓賷 廿賱賷賴責 賵 賴賱 賱賷 兀賳 兀丐賲賳 亘卮賷亍 賵 兀賳 兀鬲亘毓賴 亘廿禺賱丕氐 兀賰亘乇 賲賳 氐丕丨亘賴 賵 賲亘鬲丿毓賴貙 毓賱丕賵丞賸 毓賱賶 兀賳 丕賱兀禺賷乇 賱賲 賷鬲亘毓賴 賵賴賵 丕賱兀賵賱賶 亘匕賱賰責 賮賷 丨賯賷賯丞 丕賱兀賲乇 貙 賱丕亘丿 毓賱賶 賲賳 賷丨囟 丕賱賳丕爻 毓賱賶 廿鬲亘丕毓 賮賰乇 賲丕 兀賵 鬲亘賳賷賴 兀賳 賷賰賵賳 賴賵 兀賵賱 賲鬲亘毓 賱匕賱賰 丕賱賮賰乇 賵 匕賱賰 賱爻亘亘賷賳 : 兀賳 賷賰鬲爻亘 孬賯丞 丕賱賳丕爻 賵廿賷賲丕賳賴賲 貙 賵 兀賳 賷爻鬲胤賷毓 丕賱丿賮丕毓 毓賳 匕賱賰 丕賱賮賰乇 亘氐丿賯. 賭
賱丕 賷賴賲 賴匕丕 賰賱賴 毓賳丿 氐乇賮 丕賱賳馗乇 毓賳 丕賰鬲爻丕亘 丕賱賲賳丕氐乇賷賳 賱賱賮賰乇丞貙 賵 丕賱鬲乇賰賷夭 毓賱賶 丕爻鬲丨賯丕賯 賮賰乇 賲丕 兀賵 丕毓鬲賯丕丿 賲丕 賱賱丕鬲亘丕毓. 賮賮賷 丕賱賳賴丕賷丞 賱丕 賷賴賲 賰賲 賲賳 丕賱兀賳氐丕乇 賱丿賶 賮賰乇丞 賲毓賷賳丞 兀賵 毓賯賷丿丞 賲丕貙 亘賱 丕賱賲賴賲 賴賱 鬲爻鬲丨賯 賴匕賴 丕賱毓賯賷丿丞 兀賵 賴匕賴 丕賱賮賰乇丞 丕賱廿鬲亘丕毓 賵 丕賱丕賳氐賷丕毓 賱鬲毓丕賱賷賲賴丕. 賵 乇亘賲丕 賴匕丕 賵丨丿賴 賲丕 噩毓賱 賰鬲丕亘 乇賵爻賵 (丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷) 廿賳噩賷賱 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞. 氐乇丕丨丞賸貙 賷丨鬲賵賷 賴匕丕 丕賱賰鬲丕亘 賲賮丕賴賷賲 賱丕 賷乇丿賴丕 兀賷 毓丕賯賱 賵 賱丕 賷禺鬲賱賮 毓賱賷賴丕 賲賳 賷乇賷丿 賮毓賱丕 亘賳丕亍 賲噩鬲賲毓 賲鬲丨囟乇 賲夭丿賴乇 賷丨賲賱 賮賷 丿丕禺賱賴 賲丕 賷囟賲賳 丕賱毓丿賱 賵 丕賱爻賱丕賲.. 賳賵毓丕賸 賲丕貙 賵 賮賷 丿丕禺賱賴 賮賯胤!賭
丕賱兀賲乇 丕賱賲賴賲 丕賱兀禺乇 賴賵: 賴賱 賳爻鬲胤賷毓 廿賯賳丕毓 賰賱 兀賵 賮賱賳賯賱 噩賱 丕賱賲噩鬲賲毓 毓賱賶 兀賳 賴匕丕 丕賱丨賯 兀丨賯 兀賳 賷鬲亘毓責 賮賷 丕毓鬲賯丕丿賷貙 賴匕丕 賷毓鬲賲丿 毓賱賶 丕賱毓丿賷丿 賲賳 丕賱毓賵丕賲賱貙 兀賴賲賴丕 賯丿乇丞 賴匕丕 丕賱卮賷亍 丕賱賲丿毓賵 賱賴 毓賱賶 廿賯賳丕毓 丕賱賳丕爻 兀賳 亘丕爻鬲胤丕毓鬲賴 鬲賯丿賷賲 賲丕 賷鬲胤賱毓賵賳 廿賱賷賴貙 賵丕賱賰孬賷乇 賲賳 丕賱毓賵丕賲賱 丕賱兀禺乇賶.賭
賵 賱賰賳 兀賴賲 丕賱毓賵丕卅賯 丕賱鬲賷 鬲賯賮 兀賲丕賲 賴匕丕 丕賱鬲賵丕賮賯 賴賷 亘毓囟 丕賱鬲爻丕丐賱丕鬲 兀賵 丕賱賲毓丕乇囟丕鬲 丕賱賲賳胤賯賷丞 丕賱鬲賷 賯丿 鬲胤乇丨. 賲賳賴丕 兀賳 丕賱賲噩鬲賲毓 賯丿 賷丐賲賳 亘賵噩賵丿 丨賱賵賱 兀禺乇賶 睾賷乇 賴匕丕 丕賱匕賷 賷胤乇丨賴 賮賱丕賳 賲賳 丕賱賳丕爻貙 賮賯丿 賱丕 鬲賵丕賮賯 賮卅丞 賲賳 丕賱賳丕爻 毓賱賶 賴匕丕 丕賱丨賱 賱賷爻 賱卮賷亍 廿賱丕 賱鬲亘賳賷賴丕 賲賮賴賵賲丕賸 丌禺乇 兀賵 胤乇賷賯 丌禺乇 賱賱禺賱丕氐. 賵 賴匕丕 賮賷 丕毓鬲賯丕丿賷 賲丕 賷噩毓賱 賲賳 丕賱丿賷賲賵賯乇丕胤賷丞 丿賷賲賵賯乇丕胤賷丕鬲貙 賵 賲賳 丕賱賵胤賳賷丞 賵胤賳賷丕鬲貙 賵 賲賳 丕賱禺賱丕氐 鬲卮鬲鬲 賵 卮賯丕賯 貙 賵 賲賳 賯丕乇亘 丕賱賳噩丕丞 兀卮賱丕亍 鬲囟毓賮 毓賱賶 丨賲賱 賲賲夭賯賷賴丕 丕賱睾乇賯賶. 賵 賲乇丿 匕賱賰 賰賱賴 兀賳 賴匕丕 丕賱賮賰乇 賮賰乇 亘卮乇賷貙 賵賰賲丕 賱賰 賮賰乇 賵 鬲氐賵乇貙 兀賳丕 賱賷 鬲氐賵乇賷 賵 賮賰乇賷 丕賱禺丕氐 亘賷貙 賵 賴賵 賱丕 賷賯賱貙 亘賱 乇亘賲丕 賷夭賷丿 賯丿爻賷丞賸 毓賱賶 賮賰乇 賵 鬲氐賵乇 丕賱睾賷乇. 賵賴匕丕 匕丕鬲賴 賲丕 丕爻鬲胤丕毓鬲 兀賵乇賵亘丕 鬲噩丕賵夭賴 亘毓丿 丕賱賲毓丕賳丕丞 丕賱賮賰乇賷丞 賱賮賱丕爻賮鬲賴丕 賵 丕賱丿賲丕亍 丕賱鬲賷 賯丿賲鬲賴丕 卮毓賵亘賴丕 賵 毓亘賷丿賴丕. 賵 賴賵 匕丕鬲賴 丕賱匕賷 賱賲 鬲毓乇賮 丕賱卮毓賵亘 丕賱毓乇亘賷丞 胤乇賷賯丕賸 賱鬲噩丕賵夭賴 賳丨賵 賲禺乇噩 丕賱丨囟丕乇丞貙 賵 賴賷 丕賱鬲賷 賱賲 鬲賯丿賲 賮賰乇丕賸 賷丨賯賳 丿賲丕亍 丕賱賲睾賮賱賷賳 丕賱匕賷賳 夭噩鬲 亘賴賲 丕賱賲氐丕賱丨. 賭
兀賷囟丕賸貙 廿賳 鬲毓丕乇囟 賴匕丕 丕賱賲禺乇噩 兀賵 賴匕丕 丕賱丕鬲噩丕賴 賲毓 賲氐丕賱丨 亘毓囟 丕賱賮卅丕鬲 丕賱賲爻鬲賮賷丿丞 賲賳 賵噩賵丿 亘賷卅丞 賲毓賷賳丞 兀賵 亘賯丕亍 馗乇賮 賲丕 賯丿 賷毓丿 賲賳 兀賴賲 丕賱毓賵丕卅賯 賳丨賵 丕鬲禺丕匕 丕鬲噩丕賴 賲丨丿丿 賱賱禺賱丕氐. 賵 丕賱丨賱 丕賱賵丨賷丿 乇亘賲丕 賴賵 兀賳 賷賰賵賳 丕賱鬲賵噩賴 匕丕 賯賵丞 鬲丨賲賷賴 賵 賱丕 賷毓鬲賲丿 賮賯胤 毓賱賶 賰賵賳賴 丨賯賷賯丞 賮賰乇賷丞 鬲爻鬲兀賴賱 丕賱鬲亘賳賷 賵 丕賱廿鬲亘丕毓. 賭
廿賳 賵噩賵丿 賲氐丕賱丨 賵 兀賴丿丕賮 賲卮鬲乇賰丞 賷丿毓賵丕 賱亘賳丕亍 賵胤賳 賵廿賯丕賲丞 賲噩鬲賲毓 賲鬲賵丕賮賯貙 賵 賴匕丕 賲丕 賷丿毓賵賴 乇賵爻賵 亘丕賱廿乇丕丿丞 丕賱毓丕賲丞. 賵 賱賰賳 賵噩賵丿 賴匕賴 丕賱廿乇丕丿丞 賵 賴匕賴 丕賱賲氐丕賱丨 賱丕 賷賵噩亘 兀賷 卮賷亍貙 亘賱 賷丿毓賵丕 丿毓丕亍 丕賱賴丕賲爻賷賳貙 賮賯胤! 賮賱丕 賵噩賴 賱賱廿賷噩丕亘 賵 丕賱廿乇睾丕賲 賱兀賳 丕賱廿乇丕丿丞 賱賷爻鬲 賴賷 賵丨丿賴丕 賲丕 賷丨爻賲 廿賯丕賲丞 卮賷亍 賲丕 賮賷 丕賱賲噩鬲賲毓丕鬲貙 亘賱 丕賱丕爻鬲胤丕毓丞貙 賵 賴匕賴 丕賱兀禺賷乇丞貙 賱賱兀爻賮貙 賯丿 賱丕 賷賲賱賰賴丕 廿賱丕 兀氐丨丕亘 丕賱賯賵丞 丕賱匕賷賳 賯丿 賷賰賵賳賵賳貙 賱爻賵亍 丨馗 丕賱賲噩鬲賲毓貙 兀氐丨丕亘 賲氐丕賱丨 禺丕氐丞. 賵 毓賱賶 丕賱毓賰爻 鬲賲丕賲丕賸貙 賮賵噩賵丿 賲氐丕賱丨 禺丕氐丞 亘丕爻鬲胤丕毓鬲賴丕 廿賷賯丕賮 廿賯丕賲丞 丕賱賲噩鬲賲毓 丕賱賲鬲賯丿賲 丕賱賲鬲賵丕賮賯. 賭
廿賳 賰鬲丕亘 乇賵爻賵 賱賲 賷丨賲賱 兀賷 丨賱 賳丨賵 丕賱鬲氐丕乇毓 丕賱賯丕卅賲 亘賷賳 丕賱丿賵賱 丕賱賲鬲賳丕丨乇丞 賵 丕賱鬲賷 兀賵丿鬲 卮乇丕賴丞 賲氐丕賱丨賴丕 亘丿賲丕亍 丕賱賲賱丕賷賷賳 賵 兀毓乇丕囟賴賲 賵 孬乇賵丕鬲賴賲 賵 兀乇丕囟賷賴賲. 賵 賴賵 賳賮爻賴 兀毓鬲乇賮 亘毓噩夭賴 賱廿賷噩丕丿 丨賱 賱賴匕賴 丕賱賲卮賰賱丞 丕賱賰亘賷乇丞 囟賲賳 賮賰乇丞 丕賱毓賯丿 丕賱亘爻賷胤丞! 賭
賮賷 賳馗乇賷貙 廿賳 丕賱賲禺乇噩 丕賱賵丨賷丿 賲賳 賰賱 賴匕賴 丕賱賲丌夭賯 賷賰賲賳 賮賷 賲毓乇賮丞 賴賵賷丞 丕賱廿賳爻丕賳 丕賱丨賯賷賯賷丞 賲毓鬲賲丿賷賳 毓賱賶 丕賱毓賱賲 賵丨丿賴 賱賲毓乇賮鬲賴丕貙 賵 賲鬲禺賱賷賳 毓賳 兀賷 毓氐亘賷丞 兀賵 丕賳鬲賲丕亍 賲賳 卮兀賳賴 兀賳 賷賯囟 丨乇賷丞 賵 爻賱丕賲丞 丕賱亘丨孬. 賵 賲賳 孬賲 鬲亘賳賷 賴匕賴 丕賱賴賵賷丞 賵 丕賱爻賷乇 毓賱賶 賲丕 鬲賯鬲囟賷賴 亘賰賱 廿禺賱丕氐. 丨賷賳賴丕 賮賯胤 賷爻鬲胤賷毓 兀賳 賷鬲毓丕賷卮 丕賱亘卮乇 爻賵丕亍賸 賰丕賳賵丕 兀卮禺丕氐丕賸 囟賲賳 兀爻乇丞 賵丕丨丿丞貙 兀賵 賲賵丕胤賳賷賳 賮賷 賲噩鬲賲毓 賵丕丨丿貙 兀賵 丨鬲賶 兀賮乇丕丿 賲鬲亘丕毓丿賷賳 賲禺鬲賱賮賷賳 囟賲賳 毓丕賱賲 賰亘賷乇 賵丕丨丿. 賭
禺胤乇 亘亘丕賱賷 賵 兀賳丕 兀賯乇兀 丕賱賰鬲丕亘 鬲賱賰 丕賱賳馗乇賷丞 丕賱賯丕卅賱丞: 賱賯丿 丕鬲禺匕 丕賱睾乇亘 賯賵丕賳賷賳 氐丕乇賲丞 賮乇囟賵賴丕 毓賱賶 兀賳賮爻賴賲 亘賴丕 鬲賯丿賲賵丕 賵 賵氐賱賵丕 賱賲丕 賵氐賱賵丕 廿賱賷賴 賲賳 丨囟丕乇丞 賵 丕夭丿賴丕乇. 賰賷賮 賱賴匕賴 丕賱賳馗乇賷丞 兀賳 鬲賰賵賳 氐丨賷丨丞 賮賷 馗賱 賵噩賵丿 賲孬賱 賴匕丕 丕賱毓賯丿. 賮賷 丕毓鬲賯丕丿賷 賱賲 賷爻鬲胤毓 丕賱睾乇亘 丕賱鬲賯丿賲 毓賳丿 賵噩賵丿 賯賵丕賳賷賳 氐丕乇賲丞 賮乇囟鬲賴丕 丕賱賲賻賱賰賷丞 丕賱噩丕卅乇丞貙 亘賱 鬲禺賱氐賵丕 賲賳 噩賵乇 賯賵丕賳賷賳 丕賱賲賻賱賰賷丞 賵 丕鬲賮賯賵丕 毓賱賶 賲丕 賴賵 毓丕丿賱 賵 賲丕 賲賳 卮兀賳賴 兀賳 賷囟賲賳 丕賱丨囟丕乇丞 賵 丕賱賲爻丕賵丕丞 兀賵賱丕貙 賵賲賳 孬賲 賵囟毓賵丕 賯賵丕賳賷賳賴賲 丕賱鬲賷 賷乇賵賳 兀賳賴丕 毓丕丿賱丞 亘毓丿 丕賱丕鬲賮丕賯貙 賵 賰孬賲乇丞 賱鬲丨囟乇賴賲. 賵 兀賳丕 兀乇賶 兀賳 賴匕賴 丕賱賯賵丕賳賷賳 亘丿兀鬲 鬲賮賯丿 爻賷胤乇鬲賴丕 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱睾乇亘賷丞 賳鬲賷噩丞 賯丿賲 賲丕 賰丕賳 兀爻丕爻丕賸 賱賴丕貙 賵 賴賵 丕賱丕鬲賮丕賯 毓賱賶 丕賱丕賳氐賷丕毓 賱賲丕 賷囟賲賳 丕賱鬲賯丿賲.賭
兀禺賷乇丕賸 兀賵丿 兀賳 兀賯賵賱貙 賱賯丿 鬲賯丿賲 丕賱睾乇亘 亘毓丿 賲毓丕賳丕丞 賮賰乇賷丞 賵 毓爻賰乇賷丞 賵 亘毓丿 毓氐乇 胤丕賱 賲賳 丕賱賲禺丕囟 賵 丕賱馗賱丕賲貙 賱賰賳賴賲 丕爻鬲胤丕毓賵丕 兀賳 賷鬲亘毓賵丕 亘丕鬲賮丕賯賴賲 賲丕 賴賵 丨賯 賷賯乇賴 丕賱毓賯賱 賵 丕賱賲賳胤賯 賱亘賳丕亍 丨囟丕乇鬲賴賲. 賴匕賴 賴賷 爻賳丞 丕賱賰賵賳 丕賱匕賷 夭乇毓賴丕 賲賰賵賽賾賳賴 賮賷賴貙 賮孬賲乇丞 丕鬲亘丕毓 丕賱丨賯 賵丕丨丿丞貙 爻賵丕亍賸 兀禺匕 賴匕丕 丕賱丨賯 賲賳 賰鬲丕亘 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 賵 毓賯賵賱 丕賱賮賱丕爻賮丞貙 兀賵 賲賳 丕賱賯乇丌賳 丕賱賰乇賷賲 賵 爻賳丞 丕賱乇爻賵賱 丕賱賲亘賷賳貙 氐賱賶 丕賱賱賴 毓賱賷賴 賵 爻賱賲. 賱賯丿 賮毓賱鬲 丕賱鬲毓丕賱賷賲 丕賱廿賱賴賷丞 丕賱廿爻賱丕賲賷丞 賮賷 丕賱賲噩鬲賲毓 丕賱噩丕賴賱賷 禺賱丕賱 乇亘毓 賯乇賳 賲丕 賱賲 鬲賮毓賱賴 兀賷丞購 兀賮賰丕乇 賵 賮賱爻賮丕鬲貙 賵 丿賵賳 丕賱丨丕噩丞 賱兀賷 賲丿丕乇爻 賵 賱丕 噩丕賲毓丕鬲貙 亘賱 賯賮夭丕賸 賲賳 丕賱噩賴賱 賵 丕賱丿賲丕乇 廿賱賶 丕賱毓賱賲 賵 丕賱丨囟丕乇丞貙 賷丨賲賷賴丕 廿賱賴賴丕 丕賱毓馗賷賲 噩賱 賵 毓賱丕. 賱賰賳 賲噩鬲賲毓丕鬲賳丕貙 賱賱兀爻賮貙 賴賵鬲 賲賳 賯賮夭鬲賴丕 亘毓丿賲丕 鬲乇賰鬲 丨亘賱 賳噩丕鬲賴丕貙 賵 鬲亘乇賲鬲 賱爻賲丕亍 鬲賯丿賲賴丕.賭
廿賯鬲亘丕爻丕鬲:赌
匕賱賰 賱兀賳 氐賵賱丞 丕賱卮賴賵丞 賵丨丿賴丕 賴賷 丕賱毓亘賵丿賷丞貙 賵賱兀賳 廿胤丕毓丞 丕賱賯丕賳賵賳 丕賱匕賷 賳購賱賿夭賽賲購 亘賴 兀賳賮爻賳丕 賴賷 丕賱丨乇賷丞.賭
丕賱鬲卮乇賷毓 兀賲乇 賮賵賯 胤丕賯丞 丕賱亘卮乇.賭
賰賱 毓丿賱 賷兀鬲賷 賲賳 丕賱賱賴貙 賵丕賱賱賴 賵丨丿賴 賴賵 賲氐丿乇賴貙 賵賱賰賳賳丕 賱賵 賰賳丕 賳毓乇賮 兀賳 賳鬲賱賯賻賾丕賴 賲賳 賴匕丕 丕賱賲賯丕賲 丕賱兀毓賱賶 賱賲 賳丨鬲噩 廿賱賶 丨賰賵賲丞貙 賵賱丕 廿賱賶 賯賵丕賳賷賳賻.賭
廿賳 丕賱賳丕爻 廿匕 賷賲賰賳 兀賳 賷鬲賮丕賵鬲賵丕 賯賵丞 賵匕賰丕亍賸 賮廿賳賴賲 賷鬲爻丕賵賵賳 毓賴丿賸丕 賵丨賯賺賾丕.賭
November 17, 2015
Man is born free, and everywhere he is in chains
20 September 2010
This is how Rousseau, an 18th Century philosopher, opens his treatise on good government. The writing is not so much about a good form of government, but rather how government should run to be the best for the people. Of some of the ideas he proposes is that the law giver and the sovereign are two different people. To have the ability to make and execute the laws in the same hands is repugnant to Rousseau. In fact, though he does support monarchies, he goes to pains to explain how the monarch should not have the power to make the laws, only to execute them.
However, being a treatise on how to have good government alongside freedom, really comes down to the tenant at the beginning of chapter 15. The crux of this argument is that as soon as citizens cease to take on board their duty (which is to participate in government) and to pay somebody else to do it for them is the first step to slavery, and thus the sentence 'use money thus, and you will soon have chains' is what I believe to be the pivotal statement in this book.
Obviously the title 'the social contract' is about the contract that exists between everybody in a society, and it is this contract that governs how we conduct ourselves, and being involved in the government beyond election day is an important aspect of our role as citizens. Unfortunately the way our system works, many of us prefer to turn off as soon as we walk out of the election booth, saying 'I've done my duty, now I can go and grab a sausage on the way out and go back to playing Fallout 4'. While there are avenues to influence government, many of us have little opportunity to actually do so beyond paying a visit to our local member of parliament (who pretty much spews out the typical party line anyway).
Rousseau is quite idealistic, but his concept of property is worth mentioning: there is no concept of property. The only reason that property exists is because at some time in the past somebody put a fence up around their land and said 'this is mine'. Thus this person alienates everybody but themselves from this land, and it is through their strength that they maintain this alienation. It is interesting that there still are societies out there that do not have the same concept of property as us westerners do, and ironically governments don't like it. This is very much the case with the Aboriginals in Central Australia. They basically want to live the way they have lived for thousands of years, and the government doesn't want that to happen. They have no concept of ownership in the way that we have it. However there is one tactic that the west has used time and time again to undermine an alien culture 鈥� alcohol.
20 September 2010
This is how Rousseau, an 18th Century philosopher, opens his treatise on good government. The writing is not so much about a good form of government, but rather how government should run to be the best for the people. Of some of the ideas he proposes is that the law giver and the sovereign are two different people. To have the ability to make and execute the laws in the same hands is repugnant to Rousseau. In fact, though he does support monarchies, he goes to pains to explain how the monarch should not have the power to make the laws, only to execute them.
However, being a treatise on how to have good government alongside freedom, really comes down to the tenant at the beginning of chapter 15. The crux of this argument is that as soon as citizens cease to take on board their duty (which is to participate in government) and to pay somebody else to do it for them is the first step to slavery, and thus the sentence 'use money thus, and you will soon have chains' is what I believe to be the pivotal statement in this book.
Obviously the title 'the social contract' is about the contract that exists between everybody in a society, and it is this contract that governs how we conduct ourselves, and being involved in the government beyond election day is an important aspect of our role as citizens. Unfortunately the way our system works, many of us prefer to turn off as soon as we walk out of the election booth, saying 'I've done my duty, now I can go and grab a sausage on the way out and go back to playing Fallout 4'. While there are avenues to influence government, many of us have little opportunity to actually do so beyond paying a visit to our local member of parliament (who pretty much spews out the typical party line anyway).
Rousseau is quite idealistic, but his concept of property is worth mentioning: there is no concept of property. The only reason that property exists is because at some time in the past somebody put a fence up around their land and said 'this is mine'. Thus this person alienates everybody but themselves from this land, and it is through their strength that they maintain this alienation. It is interesting that there still are societies out there that do not have the same concept of property as us westerners do, and ironically governments don't like it. This is very much the case with the Aboriginals in Central Australia. They basically want to live the way they have lived for thousands of years, and the government doesn't want that to happen. They have no concept of ownership in the way that we have it. However there is one tactic that the west has used time and time again to undermine an alien culture 鈥� alcohol.
February 28, 2013
賲毓 丕賳 丕賱賰鬲丕亘 賷亘賷賳 鬲賮丕氐賷賱 賲賴賲丞 賵丿賯賷賯丞 賮賷 亘賳丕亍 賰賷丕賳 丕賱丿賵賱丞 賵丕賱賲噩鬲賲毓 丕賱丨丿賷孬 賵丕賱丨賯賵賯 賵丕賱賵丕噩亘丕鬲 丕賱賲鬲乇鬲亘丞 毓賱賶 丕賱丨賰丕賲 賵丕賱賲丨賰賵賲賷賳 丕賱丕 丕賳賴 賷噩爻丿 亘卮賰賱 賱丕賮鬲 賱賱賳馗乇 賴賲賵賲 賴匕丕 丕賱賮賷賱爻賵賮 丕賱毓亘賯乇賷 丕賱賲卮睾賵賱 亘賲卮丕賰賱 毓氐乇賴 賵丕賱噩賴丕丿 丕賱匕賷 亘匕賱賴 賮賷 爻亘賷賱 兀丨賱丕賱 丕賱賲爻丕賵丕丞 賵丕賱丨乇賷丞 賵丕賱毓丿丕賱丞 丕賱丕噩鬲賲丕毓賷丞 兀賲丕賲 噩亘乇賵鬲 丕賱丨賰賲 丕賱賲胤賱賯 賵丕賱賵氐丕賷丞 丕賱鬲賷 鬲賮乇囟賴丕 丕賱賰賳賷爻丞 丕賵 丕賷 賲丐爻爻丞 丿賷賳賷丞 毓賱賶 丕賱廿賳爻丕賳.
賲丐賰丿丌 賮賷 賰賱 賰鬲丕亘丕鬲賴 賵賲丐賱賮丕鬲賴 賲賵賯賮賴 丕賱乇丕賮囟 賵丕賱賲鬲卮丕亍賲 廿夭丕亍 丕賱兀賵囟丕毓 丕賱爻賷丕爻賷丞 賵丕賱丕噩鬲賲丕毓賷丞 賵丕賱孬賯丕賮賷丞 丕賱鬲賷 鬲賲賷夭 亘賴丕 丕賱賲噩鬲賲毓 丕賱賮乇賳爻賷 禺賱丕賱 丕賱賯乇賳 18.
賷賯賵賱 丕賱賮賷賱爻賵賮 賰丕賳鬲 丕賱匕賷 丕毓鬲乇賮 賮賷 賲賳丕爻亘丕鬲 毓丿賷丿丞 亘賮囟賱 噩賵賳 噩丕賰 乇賵爻賵 毓賱賶 鬲賮賰賷乇賴 丕賱爻賷丕爻賷 : 賲囟賶 夭賲賳 賰賳鬲 兀毓鬲亘乇 丕賱亘丨孬 毓賳 丕賱丨賯賷賯丞 賵丨丿賴 賰丕賮 賱兀賳 賷賰賵賳 卮乇賮 丕賱廿賳爻丕賳賷丞 .. 賵賰賳鬲 兀丨鬲賯乇 丕賱廿賳爻丕賳 丕賱毓丕丿賷 丕賱匕賷 賱丕 賷毓乇賮 卮賷卅丕.. 賵賯丿 丿賮毓賳賷 乇賵爻賵 毓賱賶 丕賱胤乇賷賯 丕賱賲爻鬲賯賷賲 .. 賱賯丿 鬲賱丕卮賶 賴匕丕 丕賱丨賰賲 丕賱兀毓賲賶 賵鬲毓賱賲鬲 丕丨鬲乇丕賲 丕賱胤亘賷毓丞 丕賱廿賳爻丕賳賷丞 賵賱賯丿 丕毓鬲亘乇鬲 賳賮爻賷 兀賯賱 賮丕卅丿丞 亘賰孬賷乇 賲賳 丕賱毓丕賲賱 丕賱亘爻賷胤 廿匕 賱賲 兀毓鬲亘乇 兀賳 賮賱爻賮鬲賷 賲賳 丕賱賲賲賰賳 兀賳 鬲爻丕毓丿 丕賱亘卮乇 毓賱賶 廿孬亘丕鬲 丨賯賵賯賴 丕賱廿賳爻丕賳賷丞.
賵賯丿 賱丕賯賶 乇賵爻賵 亘毓丿 賴匕丕 丕賱賲丐賱賮 丕賱賰孬賷乇 賲賳 丕賱賲囟丕賷賯丕鬲 賵丕賱胤乇丿 賵丕賱賳賮賷 賮賷 賰賱 丿賵賱 兀賵乇亘丕 賵毓丕卮 丨賷丕丞 氐毓亘丞 丨鬲賶 賳賴丕賷丞 丨賷丕鬲賴 亘爻亘亘 兀賮賰丕乇賴 丕賱鬲賷 賰丕賳鬲 丕賱卮乇丕乇丞 丕賱鬲賷 噩爻丿鬲 毓賱賲賷丌 賵毓賲賱賷丌 丕賱丕爻丕爻 賮賷 兀卮鬲毓丕賱 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 丕賱鬲賷 毓亘乇鬲 賮賷 噩賵賴乇賴丕 毓賳 丿毓賵丕鬲 丕賱丕賳爻丕賳 囟丿 爻賱胤丞 丕賱賯賴乇 賵丕賱丕爻鬲亘丿丕丿.
賷匕賴亘 乇賵爻賵 廿賱賶 丕毓鬲亘丕乇丕 丕賱賲賱賰賷丞 毓丕賲賱 爻賱亘賷 賮賷 鬲丕乇賷禺 丕賱廿賳爻丕賳賷丞 廿匕 兀賳 賲賱賰賷丞 丕賱兀乇囟 鬲賵賱丿 丕賱賱丕賲爻丕賵丕丞 賵賷丐丿賷 廿賱賶 氐乇丕毓 丕賱賲氐丕賱丨 賵丕賱丕爻鬲睾賱丕賱 賵丕賱毓亘賵丿賷丞.
賲賳 賴賳丕 丕鬲爻賲 賮賰乇賴 丕賱爻賷丕爻賷 亘丕賱亘賳丕亍 丕賱賲鬲賵丕氐賱 丨賷孬 賷賯賵賱: "廿賳賳賷 兀爻鬲賴賱 賰賱丕賲賷 賮賷 賲賵囟賵毓賷 丿賵賳 丕賱亘乇賴丕賳 毓賱賶 兀賴賲賷鬲賴. 賵廿匕丕 賲丕 爻兀賱賳賷 兀丨丿賴賲 兀兀賳丕 兀賲賷乇 兀賲 賲卮乇毓 丨鬲賶 兀賰鬲亘 賮賷 丕賱爻賷丕爻丞責 賱兀噩亘鬲 亘兀賳賳賷 賱丕 賴匕丕 賵賱丕 匕丕賰 賵賲賳 兀噩賱 匕賱賰 兀賰鬲亘 賮賷 丕賱爻賷丕爻丞. 賵賱賵 賰賳鬲 兀賲賷乇丕 兀賵 賲卮乇毓丕 賱賲丕 兀囟毓鬲 賵賯鬲賷 賮賷 賯賵賱 賲丕 賷噩亘 賮毓賱賴. 賰賳鬲 兀賮毓賱賴 兀賵 賰賳鬲 兀爻賰鬲".
賷賯賵賱 賮賷 賲胤賱毓 賰鬲丕亘賴 賮賷 丕賱賱丕賲爻丕賵丕丞:"賱賯丿 賵賱丿 丕賱廿賳爻丕賳 丨乇丕,賱賰賳賴 賰亘賱 亘丕賱兀氐賮丕丿 賮賷 賰賱 賲賰丕賳 ".
賱匕賱賰 賮丕賳 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 -亘丕賱賳爻亘丞 賱乇賵爻賵- 賴賵 丕賱卮乇胤 丕賱兀爻丕爻賷 賱賰賱 爻賱胤丞 鬲乇賷丿 兀賳 鬲賰賵賳 卮乇毓賷丞 賵賴匕丕 賷丿賱 毓賱賶 丕賳鬲賯丕賱 丕賱鬲胤賵乇 丕賱鬲丕乇賷禺賷 賲賳 丨丕賱丞 丕賱胤亘賷毓丞 廿賱賶 丕賱賲噩鬲賲毓 丕賱賲丿賳賷.
賷賯賵賱 廿賳 賲丕 賷禺爻乇賴 丕賱廿賳爻丕賳 賲賳 噩乇丕亍 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 賴賵 丕賱丨乇賷丞 丕賱鬲賷 賰丕賳 賷鬲賲鬲毓 亘賴丕 賮賷 丕賱胤亘賷毓丞 賵丕賱丨賯 丕賱賱丕賲丨丿賵丿 .. 賵賲丕 賷乇亘丨賴 亘丕賱賲賯丕亘賱 賴賵 丕賱丨乇賷丞 丕賱賲丿賳賷丞 賮賷賰鬲爻亘 亘匕賱賰 丕賱丨乇賷丞 丕賱兀禺賱丕賯賷丞 .. 匕賱賰 廿賳 丕賱禺囟賵毓 賱賱卮賴賵丞 毓亘賵丿賷丞 賵丕賱丕賳氐賷丕毓 賱賱賯丕賳賵賳 丕賱匕賷 丕賱夭賲賳丕 兀賳賮爻賳丕 亘賴 丨乇賷丞".
賵賴賵 亘匕賱賰 賷囟毓 丕賱丕賳爻丕賳 賵丕賱賲噩鬲賲毓 賮賷 胤賵乇 丕賱丕賳鬲賯丕賱 賲賳 賲乇丨賱丞 丕賱胤亘賷毓丞 廿賱賶 賲乇丨賱丞 丕賱賲丿賳賷丞.
兀賳 睾丕賷丞 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 賴賵 丕賱爻賴乇 毓賱賶 丕賱丨賮丕馗 毓賱賶 丨賷丕丞 丕賱賲鬲毓丕賯丿賷賳 賵丕賱丿賮丕毓 毓賳 丨賯賵賯賴賲 兀賲丕賲 亘胤卮 丕賱睾賷乇 .. 賷賯賵賱 乇賵爻賵:"廿賳 賰賱 賯丕賳賵賳 賱賲 賷氐丕丿賯 毓賱賷賴 丕賱卮毓亘 卮禺氐賷丕 賴賵 亘丨賰賲 丕賱賱丕睾賷 賵賲丕 賴賵 亘賯丕賳賵賳".
廿賳 乇賵爻賵 丕賱匕賷 卮丕乇賰 睾賷乇賴 賲賳 丕賱賲賮賰乇賷賳 丕賱賮乇賳爻賷賷賳 賮賷 亘匕乇 亘匕賵乇 丕賱賳賯賲丞 毓賱賶 胤睾賷丕賳 胤亘賯丞 丕賱丨丕賰賲賷賳 賮賷 賮乇賳爻丕 賮賷 毓賴丿賴 賱賴賵 兀丨丿 丕賱兀毓賲丿丞 丕賱匕賷賳 兀乇爻賵丕 賲賮丕賴賷賲 丨賯賵賯 丕賱賮乇丿 賵丨賯賵賯 丕賱廿賳爻丕賳 賮賷 丕賱毓氐乇 丕賱丨丕囟乇.
賲丐賰丿丌 賮賷 賰賱 賰鬲丕亘丕鬲賴 賵賲丐賱賮丕鬲賴 賲賵賯賮賴 丕賱乇丕賮囟 賵丕賱賲鬲卮丕亍賲 廿夭丕亍 丕賱兀賵囟丕毓 丕賱爻賷丕爻賷丞 賵丕賱丕噩鬲賲丕毓賷丞 賵丕賱孬賯丕賮賷丞 丕賱鬲賷 鬲賲賷夭 亘賴丕 丕賱賲噩鬲賲毓 丕賱賮乇賳爻賷 禺賱丕賱 丕賱賯乇賳 18.
賷賯賵賱 丕賱賮賷賱爻賵賮 賰丕賳鬲 丕賱匕賷 丕毓鬲乇賮 賮賷 賲賳丕爻亘丕鬲 毓丿賷丿丞 亘賮囟賱 噩賵賳 噩丕賰 乇賵爻賵 毓賱賶 鬲賮賰賷乇賴 丕賱爻賷丕爻賷 : 賲囟賶 夭賲賳 賰賳鬲 兀毓鬲亘乇 丕賱亘丨孬 毓賳 丕賱丨賯賷賯丞 賵丨丿賴 賰丕賮 賱兀賳 賷賰賵賳 卮乇賮 丕賱廿賳爻丕賳賷丞 .. 賵賰賳鬲 兀丨鬲賯乇 丕賱廿賳爻丕賳 丕賱毓丕丿賷 丕賱匕賷 賱丕 賷毓乇賮 卮賷卅丕.. 賵賯丿 丿賮毓賳賷 乇賵爻賵 毓賱賶 丕賱胤乇賷賯 丕賱賲爻鬲賯賷賲 .. 賱賯丿 鬲賱丕卮賶 賴匕丕 丕賱丨賰賲 丕賱兀毓賲賶 賵鬲毓賱賲鬲 丕丨鬲乇丕賲 丕賱胤亘賷毓丞 丕賱廿賳爻丕賳賷丞 賵賱賯丿 丕毓鬲亘乇鬲 賳賮爻賷 兀賯賱 賮丕卅丿丞 亘賰孬賷乇 賲賳 丕賱毓丕賲賱 丕賱亘爻賷胤 廿匕 賱賲 兀毓鬲亘乇 兀賳 賮賱爻賮鬲賷 賲賳 丕賱賲賲賰賳 兀賳 鬲爻丕毓丿 丕賱亘卮乇 毓賱賶 廿孬亘丕鬲 丨賯賵賯賴 丕賱廿賳爻丕賳賷丞.
賵賯丿 賱丕賯賶 乇賵爻賵 亘毓丿 賴匕丕 丕賱賲丐賱賮 丕賱賰孬賷乇 賲賳 丕賱賲囟丕賷賯丕鬲 賵丕賱胤乇丿 賵丕賱賳賮賷 賮賷 賰賱 丿賵賱 兀賵乇亘丕 賵毓丕卮 丨賷丕丞 氐毓亘丞 丨鬲賶 賳賴丕賷丞 丨賷丕鬲賴 亘爻亘亘 兀賮賰丕乇賴 丕賱鬲賷 賰丕賳鬲 丕賱卮乇丕乇丞 丕賱鬲賷 噩爻丿鬲 毓賱賲賷丌 賵毓賲賱賷丌 丕賱丕爻丕爻 賮賷 兀卮鬲毓丕賱 丕賱孬賵乇丞 丕賱賮乇賳爻賷丞 丕賱鬲賷 毓亘乇鬲 賮賷 噩賵賴乇賴丕 毓賳 丿毓賵丕鬲 丕賱丕賳爻丕賳 囟丿 爻賱胤丞 丕賱賯賴乇 賵丕賱丕爻鬲亘丿丕丿.
賷匕賴亘 乇賵爻賵 廿賱賶 丕毓鬲亘丕乇丕 丕賱賲賱賰賷丞 毓丕賲賱 爻賱亘賷 賮賷 鬲丕乇賷禺 丕賱廿賳爻丕賳賷丞 廿匕 兀賳 賲賱賰賷丞 丕賱兀乇囟 鬲賵賱丿 丕賱賱丕賲爻丕賵丕丞 賵賷丐丿賷 廿賱賶 氐乇丕毓 丕賱賲氐丕賱丨 賵丕賱丕爻鬲睾賱丕賱 賵丕賱毓亘賵丿賷丞.
賲賳 賴賳丕 丕鬲爻賲 賮賰乇賴 丕賱爻賷丕爻賷 亘丕賱亘賳丕亍 丕賱賲鬲賵丕氐賱 丨賷孬 賷賯賵賱: "廿賳賳賷 兀爻鬲賴賱 賰賱丕賲賷 賮賷 賲賵囟賵毓賷 丿賵賳 丕賱亘乇賴丕賳 毓賱賶 兀賴賲賷鬲賴. 賵廿匕丕 賲丕 爻兀賱賳賷 兀丨丿賴賲 兀兀賳丕 兀賲賷乇 兀賲 賲卮乇毓 丨鬲賶 兀賰鬲亘 賮賷 丕賱爻賷丕爻丞責 賱兀噩亘鬲 亘兀賳賳賷 賱丕 賴匕丕 賵賱丕 匕丕賰 賵賲賳 兀噩賱 匕賱賰 兀賰鬲亘 賮賷 丕賱爻賷丕爻丞. 賵賱賵 賰賳鬲 兀賲賷乇丕 兀賵 賲卮乇毓丕 賱賲丕 兀囟毓鬲 賵賯鬲賷 賮賷 賯賵賱 賲丕 賷噩亘 賮毓賱賴. 賰賳鬲 兀賮毓賱賴 兀賵 賰賳鬲 兀爻賰鬲".
賷賯賵賱 賮賷 賲胤賱毓 賰鬲丕亘賴 賮賷 丕賱賱丕賲爻丕賵丕丞:"賱賯丿 賵賱丿 丕賱廿賳爻丕賳 丨乇丕,賱賰賳賴 賰亘賱 亘丕賱兀氐賮丕丿 賮賷 賰賱 賲賰丕賳 ".
賱匕賱賰 賮丕賳 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 -亘丕賱賳爻亘丞 賱乇賵爻賵- 賴賵 丕賱卮乇胤 丕賱兀爻丕爻賷 賱賰賱 爻賱胤丞 鬲乇賷丿 兀賳 鬲賰賵賳 卮乇毓賷丞 賵賴匕丕 賷丿賱 毓賱賶 丕賳鬲賯丕賱 丕賱鬲胤賵乇 丕賱鬲丕乇賷禺賷 賲賳 丨丕賱丞 丕賱胤亘賷毓丞 廿賱賶 丕賱賲噩鬲賲毓 丕賱賲丿賳賷.
賷賯賵賱 廿賳 賲丕 賷禺爻乇賴 丕賱廿賳爻丕賳 賲賳 噩乇丕亍 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 賴賵 丕賱丨乇賷丞 丕賱鬲賷 賰丕賳 賷鬲賲鬲毓 亘賴丕 賮賷 丕賱胤亘賷毓丞 賵丕賱丨賯 丕賱賱丕賲丨丿賵丿 .. 賵賲丕 賷乇亘丨賴 亘丕賱賲賯丕亘賱 賴賵 丕賱丨乇賷丞 丕賱賲丿賳賷丞 賮賷賰鬲爻亘 亘匕賱賰 丕賱丨乇賷丞 丕賱兀禺賱丕賯賷丞 .. 匕賱賰 廿賳 丕賱禺囟賵毓 賱賱卮賴賵丞 毓亘賵丿賷丞 賵丕賱丕賳氐賷丕毓 賱賱賯丕賳賵賳 丕賱匕賷 丕賱夭賲賳丕 兀賳賮爻賳丕 亘賴 丨乇賷丞".
賵賴賵 亘匕賱賰 賷囟毓 丕賱丕賳爻丕賳 賵丕賱賲噩鬲賲毓 賮賷 胤賵乇 丕賱丕賳鬲賯丕賱 賲賳 賲乇丨賱丞 丕賱胤亘賷毓丞 廿賱賶 賲乇丨賱丞 丕賱賲丿賳賷丞.
兀賳 睾丕賷丞 丕賱毓賯丿 丕賱丕噩鬲賲丕毓賷 賴賵 丕賱爻賴乇 毓賱賶 丕賱丨賮丕馗 毓賱賶 丨賷丕丞 丕賱賲鬲毓丕賯丿賷賳 賵丕賱丿賮丕毓 毓賳 丨賯賵賯賴賲 兀賲丕賲 亘胤卮 丕賱睾賷乇 .. 賷賯賵賱 乇賵爻賵:"廿賳 賰賱 賯丕賳賵賳 賱賲 賷氐丕丿賯 毓賱賷賴 丕賱卮毓亘 卮禺氐賷丕 賴賵 亘丨賰賲 丕賱賱丕睾賷 賵賲丕 賴賵 亘賯丕賳賵賳".
廿賳 乇賵爻賵 丕賱匕賷 卮丕乇賰 睾賷乇賴 賲賳 丕賱賲賮賰乇賷賳 丕賱賮乇賳爻賷賷賳 賮賷 亘匕乇 亘匕賵乇 丕賱賳賯賲丞 毓賱賶 胤睾賷丕賳 胤亘賯丞 丕賱丨丕賰賲賷賳 賮賷 賮乇賳爻丕 賮賷 毓賴丿賴 賱賴賵 兀丨丿 丕賱兀毓賲丿丞 丕賱匕賷賳 兀乇爻賵丕 賲賮丕賴賷賲 丨賯賵賯 丕賱賮乇丿 賵丨賯賵賯 丕賱廿賳爻丕賳 賮賷 丕賱毓氐乇 丕賱丨丕囟乇.
March 4, 2016
讴鬲丕亘 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 跇丕賳 跇丕讴 乇賵爻賵 丿乇 夭賲乇賴 賲賴賲鬲乇蹖賳 讴鬲丕亘 賴丕 丿乇 賮賱爻賮賴 爻蹖丕爻蹖 丕爻鬲.賴賲 趩賳蹖賳 丕蹖賳 讴鬲丕亘 丿乇 賵賯賵毓 丕賳賯賱丕亘 讴亘蹖乇 賮乇丕賳爻賴 鬲丕孬蹖乇丕鬲 夭蹖丕丿蹖 亘乇噩丕蹖 诏匕丕卮鬲.賳馗乇蹖賴 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 賲毓鬲賯丿 丕爻鬲 亘乇丕蹖 丌賳讴賴 丕賳爻丕賳 丕夭 丨賯賵賯 賵 丌夭丕丿蹖 賴丕蹖 禺賵蹖卮 丕爻鬲賮丕丿賴 讴賳丿 賵 丕夭 胤乇賮蹖 賳馗賲 丕噩鬲賲丕毓蹖 賳蹖夭 丨賮馗 卮賵丿貙賲賱鬲 亘賴 賲賵噩亘 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 賲賱夭賲 賲蹖卮賵賳丿 鬲丕 丕夭 丕蹖賳 丨賯賵賯 胤亘蹖毓蹖 氐乇賮賳馗乇 讴乇丿賴 賵 丌賳 乇丕 亘賴 丨賯賵賯 賯乇丕乇丿丕丿蹖 鬲亘丿蹖賱 賲蹖讴賳賳丿 賵 亘丕 倬匕蹖乇卮 丕蹖賳 賯乇丕乇丿丕丿 丕賮乇丕丿 亘賴鬲乇 賵 亘蹖卮鬲乇 丕夭 丨賯賵賯 賵 丌夭丕丿蹖 亘乇禺賵乇丿丕乇 賲蹖卮賵賳丿.丿乇 賵丕賯毓 丕蹖賳 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 賴賲丕賳 噩賱賵賴 丕夭 丨丕讴賲蹖鬲 賯丕賳賵賳 丕爻鬲 讴賴 禺賵丿 賲乇丿賲 亘丿丕賳 乇囟丕蹖鬲 丿丕丿賴 丕賳丿.
丿乇 賯爻賲鬲 夭蹖乇 禺賱丕氐賴 丕蹖 丕夭 丕氐賵賱 賵 賯賵丕毓丿 丕蹖賳 賯乇丕乇丿丕丿 匕讴乇 賲蹖卮賵丿.
賴丿賮 賳诏丕乇卮 讴鬲丕亘 蹖丕賮鬲賳 賯賵丕賳蹖賳蹖 亘乇丕蹖 丕丿丕乇賴 讴卮賵乇 丕爻鬲 讴賴 賴賲 賲胤丕亘賯 亘丕 丨賯 亘賵丿賴 賵 賴賲 丕丨鬲蹖丕噩丕鬲 亘卮乇 乇丕 鬲丕賲蹖賳 讴賳賳丿.
丕蹖賳 賯丕賳賵賳 毓亘丕乇鬲爻鬲 丕夭
1)賳馗賲 丕噩鬲賲丕毓蹖 鬲賳賴丕 丕夭 胤乇蹖賯 夭賵乇 丨丕讴賲 賳蹖爻鬲 亘賱讴賴 賲蹖鬲賵丕賳丿 亘賵爻蹖賱賴 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 亘賵噩賵丿 丌蹖丿 讴賴 蹖讴 丕賲乇 毓丕乇囟蹖 丕爻鬲.
2)夭賵乇 賵 賯丿乇鬲 丨讴賵賲鬲 丨賯 賳蹖爻鬲 賲诏乇 丌賳讴賴 賲乇丿賲 亘丿丕賳 乇囟丕蹖鬲 丿賴賳丿(夭蹖乇丕 丕胤丕毓鬲 丕夭 賯丿乇鬲 賳丕賲卮乇賵毓 丕夭 乇賵蹖 丕讴乇丕賴 丕爻鬲 賳賴 丨賯)
3)亘卮乇 丕夭 丨賯 丌夭丕丿蹖 亘乇禺賵乇丿丕乇 丕爻鬲 夭蹖乇丕 丌夭丕丿 賲鬲賵賱丿 卮丿賴 丕爻鬲
4)亘乇 丕爻丕爻 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 丕賮乇丕丿 丕夭 丌夭丕丿蹖 胤亘蹖毓蹖(freedom) 禺賵丿 氐乇賮 賳馗乇 讴乇丿賴 賵 丌賳 亘賴 丨賯賵賯 賵 丌夭丕丿蹖 賯乇丕乇丿丕丿蹖(liberty) 鬲亘丿蹖賱 賲蹖卮賵丿.
5)賴乇 毓囟賵 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 丿賵 爻賲鬲 丿丕乇丿 丕賵賱 毓囟賵蹖 丕夭 賲賱鬲 賵 丿賵賲 毓囟賵蹖 丕夭 賴蹖卅鬲 丨丕讴賲賴 賵 丿乇 毓蹖賳 丨丕賱 賲讴賱賮 亘賴 乇毓丕蹖鬲 鬲讴丕賱蹖賮 賴乇 丿賵 爻賲鬲 丕爻鬲.賴蹖卅鬲 丨丕讴賲賴 賲鬲卮讴賱 丕夭 鬲賲丕賲 丕賮乇丕丿 蹖讴 讴卮賵乇 丕爻鬲.
6)賴乇 毓囟賵 賲鬲禺賱賮 丕夭 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 亘丕 賵丕讴賳卮 爻丕蹖乇 丕毓囟丕 賵 賲噩丕夭丕鬲 賲賵丕噩賴 賲蹖卮賵丿 賵 丕蹖賳 賴賲丕賳 毓丕賲賱 丨賮馗 賳馗賲 丕噩鬲賲丕毓蹖 丕爻鬲
7)鬲氐賲蹖賲 賴蹖卅鬲 丨丕讴賲賴貙 鬲氐賲蹖賲 鬲賲丕賲 賲賱鬲 丕爻鬲.
8)賲丕賱讴蹖鬲 賵 鬲氐乇賮蹖 賲卮乇賵毓 丕爻鬲 讴賴 賴蹖卅鬲 丨丕讴賲賴 丌賳 乇丕 賲毓鬲亘乇 丿丕賳丿.
9)丨賯 丨丕讴賲蹖鬲 賲賱蹖 亘賴 賲毓賳丕蹖 丕乇丕丿賴 毓賲賵賲蹖 賲賱鬲 賯丕亘賱 丕賳鬲賯丕賱 賳蹖爻鬲 丕賲丕 賯丿乇鬲 賲蹖鬲賵丕賳丿 亘賴 丿蹖诏乇蹖 賲賳鬲賯賱 卮賵丿
10)丨丕讴賲蹖鬲 賲賱蹖 賯丕亘賱 鬲賯爻蹖賲 賳蹖爻鬲 賵 賳賲蹖 鬲賵丕賳 丌賳 乇丕 亘賴 蹖讴 賳賮乇 蹖丕 丕賮賱蹖鬲蹖 賵丕诏匕丕乇 讴乇丿
鬲亘氐乇賴 )賲賵囟賵毓丕鬲 丨丕讴賲蹖鬲 賲賱蹖 亘乇丕蹖 丕噩乇丕蹖 亘賴鬲乇 賯丕亘賱 鬲賯爻蹖賲 丕爻鬲 賵 丕噩乇丕蹖 丌賳賴丕 亘賴 賯賵賴 賲噩乇蹖賴 賵丕诏匕丕乇 賲蹖卮賵丿 賱蹖讴賳 丌賳 夭蹖乇 賲噩賲賵毓賴 丨丕讴賲蹖鬲 賲賱蹖 亘賵丿賴 賵 鬲丕亘毓 丕賵丕賲乇 賵 賳賵丕賴蹖 丌賳賳丿.
11)亘乇丕蹖 鬲丕賲蹖賳 爻毓丕丿鬲 賴賲诏丕賳蹖 丿賵 賴丿賮 亘丕蹖丿 鬲毓蹖蹖賳 卮賵丿 賵 丌賳 丌夭丕丿蹖 賵 亘乇丕亘乇蹖 丕爻鬲.丕蹖賳 丿賵 丕乇夭卮 賲賱丕夭賲 蹖讴丿蹖诏乇賳丿.賲賯氐賵丿 丕夭 亘乇丕亘乇蹖 丌賳 賳蹖爻鬲 讴賴 丕賮乇丕丿 丿乇 孬乇賵鬲 賵 賯丿乇鬲 亘乇丕亘乇 亘丕卮賳丿 亘賱讴賴 丌賳 丕爻鬲 賯丿乇鬲 丕夭 卮丿鬲 毓賲賱 亘乇禺賵乇丿丕乇賳亘賵丿賴 賵 亘乇丕爻丕爻 賯丕賳賵賳 亘丕卮丿.孬乇賵鬲 賴賲 亘賴 賳丨賵蹖 賳亘丕卮丿 讴賴 孬乇賵鬲賲賳丿丕賳 胤亘賯賴 賮賯蹖乇 乇丕 亘亘賱毓賳丿 蹖丕 胤亘賯丕鬲 倬丕蹖蹖賳 丕夭 诏乇爻賳诏蹖 亘賲蹖乇賳丿
12)賴蹖卅鬲 丨丕讴賲賴 鬲讴賱蹖賮蹖 噩夭 賯丕賳賵賳诏匕丕乇蹖 賳丿丕乇丿 賵 丕噩乇丕蹖 丌賳 亘丕 賯賵賴 賲噩乇蹖賴 丕爻鬲.鬲氐賲蹖賲 賴蹖卅鬲 丨丕讴賲賴 亘蹖丕賳诏乇 丕乇丕丿賴 毓賲賵賲蹖 丕爻鬲.
13)賴蹖卅鬲 丨丕讴賲賴 丿乇 賮賵丕氐賱 賲毓蹖賳 賵 賲卮禺氐 賲亘丕丿乇鬲 亘賴 鬲卮讴蹖賱 賲蹖讴賳丿.丌賳诏賵賳賴 賳蹖爻鬲 讴賴 蹖讴亘丕乇 鬲卮讴蹖賱 卮丿賴 賵 賯丕賳賵賳 丕爻丕爻蹖 賵囟毓 讴賳丿 賵 爻倬爻 亘賴 賲賵噩亘 丌賳 毓賲賱 卮賵丿.
鬲亘氐乇賴) 賳賲丕蹖賳丿诏蹖 丕夭 噩丕賳亘 賴蹖卅鬲 丨丕讴賲賴 乇丕 賳賲蹖 倬匕蹖乇丿 賵 賲毓鬲賯丿 丕爻鬲 丨丕讴賲蹖鬲 賯丕亘賱 賵丕诏匕丕乇蹖 賳蹖爻鬲.賲賱鬲 丕賳诏賱蹖爻 诏賲丕賳 賲蹖讴賳丿 丌夭丕丿 丕爻鬲 賵 丌夭丕丿蹖 賵丕賯毓蹖 丌賳 賴丕 賴賲丕賳 趩賳丿 乇賵夭 丕賳鬲禺丕亘丕鬲 丕爻鬲 賵 賲賱鬲 亘毓丿 丕夭 丌賳 丿賵亘丕乇賴 亘賳丿賴 賲蹖卮賵丿.
14)賴蹖卅鬲 丨丕讴賲賴 诏乇趩賴 賯丿乇鬲 賲丕賮賵賯 丨讴賵賲鬲 丕爻鬲 賵 賲蹖鬲賵丕賳丿 丌賳 乇丕 鬲睾蹖蹖乇 丿賴丿 丕賲丕 丕蹖賳 丕賲乇 賴夭蹖賳賴 夭蹖丕丿蹖 丿丕乇丿 丕夭 丕蹖賳 乇賵 亘乇丕蹖 丕蹖噩丕丿 鬲毓丕丿賱 賲蹖丕賳 丌賳 丿賵 卮賵乇丕蹖蹖 亘賴 賳丕賲 "鬲乇蹖亘賳"鬲卮讴蹖賱 賲蹖卮賵丿.丕毓囟丕蹖 丌賳 亘賵蹖爻賱賴 賴蹖卅鬲 丨丕讴賲賴 鬲毓蹖蹖賳 賵 丕賳鬲禺丕亘丕鬲 丿丕乇丕蹖 賮賵丕氐賱 賲毓蹖賳 賵 讴賵鬲丕賴 丕爻鬲 鬲丕 丕夭 禺賵丿爻乇蹖 卮賵乇丕 噩賱賵诏蹖乇蹖 卮賵丿.
賲賮丕賴蹖賲 賯乇丕丿丕丿 丕噩鬲賲丕毓蹖
1)丕乇丕丿賴 讴賱蹖 賲鬲賮丕賵鬲 亘丕 乇丕丿賴 賴賲诏丕賳蹖 丕爻鬲 丕夭 丕蹖賳 乇賵 賴蹖卅鬲 丨丕讴賲賴 丕乇丿丕賴 讴賱蹖 乇丕 丿乇 賳馗乇 賲蹖诏蹖乇丿 讴賴 丌賳 賲賳丕賮毓 賵 賲氐丕賱丨 讴賱 讴卮賵乇 丕爻鬲 丕賲丕 丕乇丕丿賴 賴賲诏丕賳蹖 讴賴 噩賲毓 丕乇丕丿賴 丕賮乇丕丿 丕爻鬲 賲賲讴賳 丕爻鬲 賲賳丕賮毓 卮禺氐蹖 禺賵丿 乇丕 賲丿賳馗乇 賯乇丕乇 丿賴賳丿 賲孬賱丕 丕賮乇丕丿蹖 讴賴 蹖讴 讴卮賵乇 乇丕 鬲卮讴蹖賱 賲蹖丿賴賳丿 丕乇丕丿賴 賴賲诏丕賳蹖 亘丕 丕賮夭丕蹖卮 賲丕賱蹖丕鬲 賲禺丕賱賮 丕爻鬲 夭蹖乇丕 亘丕 賲賳丕賮毓 丌賳 賴丕 爻丕夭诏丕乇 賳蹖爻鬲 丕賲丕 丕乇丕丿賴 讴賱蹖 丌賳 乇丕 亘乇丕蹖 賲氐丕賱丨 賵 賲賳丕賮毓 讴賱 讴卮賵乇 賱丕夭賲 賲蹖丿丕賳丿.
2)丌夭丕丿蹖 讴賴 丿乇趩丕乇趩賵亘 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 賯乇丕乇 賲蹖诏蹖乇丿 賵 丕賲讴丕賳 亘賴乇賴 賲賳丿蹖 丕夭 丌賳 乇丕 亘賴 賲乇丿賲 賲蹖丿賴丿
3)賯丕賳賵賳 诏匕丕乇蹖 亘丕蹖丿 亘賵爻蹖賱賴 賯丕賳賵賳 诏匕丕乇蹖 氐賵乇鬲 诏蹖乇丿 讴賴 鬲賳賴丕 賵馗蹖賮賴 丕賵 賴賲蹖賳 丕爻鬲 丕夭 丕蹖賳 乇賵 丨丕讴賲 賳亘丕蹖丿 賯丕賳賵賳诏匕丕乇 亘丕卮丿 夭蹖乇丕 丿乇 丨賴鬲 賲賳丕賮毓 禺賵丿 賯丕賳賵賳 乇丕 賵囟毓 賲蹖讴賳丿 賵 丕夭 胤乇賮蹖 賯丿乇鬲 丕噩乇丕蹖 丌賳 乇丕 賳蹖夭 丿丕乇丕爻鬲.亘賳丕亘乇丕蹖賳 亘賴鬲乇蹖賳 賯丕賳賵賳诏匕丕乇丕賳 禺丿丕蹖丕賳賳丿 賵 丕蹖賳 丕胤丕毓鬲 丕夭 賯丕賳賵賳 亘賵爻蹖賱賴 賲乇丿賲 乇丕 乇丕丨鬲 鬲乇 賲蹖讴賳丿.賴乇趩賳丿 丿乇賵睾 亘丕卮丿 賵賱蹖 亘乇丕蹖 毓賵丕賲 丕賱賳丕爻 禺賵亘 丕爻鬲
4)丨讴賵賲鬲 亘丕蹖丿 丕夭 丨丕讴賲 鬲賮讴蹖讴 卮賵丿.丨讴賵賲鬲 鬲讴賱蹖賮 丕噩乇丕蹖 賯賵丕賳蹖賳 賵 丿爻鬲賵乇丕鬲 丨丕讴賲 乇丕 丿丕乇丿 讴賴 賲氐丕賱丨 毓賲賵賲蹖 乇丕 丿乇 賳馗乇 賲蹖诏蹖乇丿.丨丕讴賲 賴賲 鬲賲丕賲 賲乇丿賲賳丿.丨讴賵賲鬲 丿乇 賵丕賯毓 賵丕爻胤賴 丕蹖 丕爻鬲 亘蹖賳 乇毓丕蹖丕 賵 賴蹖卅鬲 丨丕讴賲賴 讴賴 賵馗蹖賮賴 丕噩乇丕蹖 賯丕賳賵賳 乇丕 亘乇毓賴丿賴 賲蹖诏蹖乇丿.
5)乇賵爻賵 亘蹖賳 爻賴 賳賵毓 丨讴賲賵賲鬲 鬲賮讴蹖讴 賯丕卅賱 賲蹖卮賵丿.蹖讴 丨讴賵賲鬲 丕卮乇丕賮蹖 讴賴 賯丿乇鬲 丿乇 丿爻鬲 蹖讴 丨丕讴賲 賯乇丕乇 賲蹖诏蹖乇丿 賵 賲囟乇丕鬲 賮乇丕賵丕賳蹖 丿丕乇丿 丕夭 噩賲賱賴 賲賳噩乇 亘賴 丕爻鬲亘丿丕丿 賲蹖卮賵丿.丨丕讴賲 賲賳丕賮毓 賵 賯丿乇鬲 卮禺氐蹖 禺賵丿 乇丕 賲賱丕讴 賲蹖丿丕賳丿.亘賴 噩丕蹖 卮丕蹖爻鬲賴 爻丕賱丕乇蹖 丕賮乇丕丿 賲噩蹖夭诏賵蹖 丨丕讴賲 亘乇诏夭蹖丿賴 賲蹖卮賵賳丿.
丿賵賲 丨讴賵賲鬲 賲乇丿賲 讴賴 賲賯氐賵丿 丨讴賵賲鬲 賲乇丿賲蹖 亘蹖 賵丕爻胤賴 丕爻鬲 讴賴 丕賮乇丕丿 丿乇 賴賲賴 賲賵囟賵毓丕鬲 鬲氐賲蹖賲 诏蹖乇蹖 讴乇丿賴 賵 乇丕蹖 賲蹖丿賴賳丿 丕賲丕 丕蹖賳 丨讴賵賲鬲 賲卮讴賱丕鬲 毓賲賱蹖 夭蹖丕丿蹖 丿丕乇丿 賵 乇賵爻賵 丌賳 乇丕 丨讴賵賲鬲 禺丿丕蹖丕賳 賲蹖丿丕賳丿 鬲丕 卮賴乇賵賳丿丕賳 丕賲丕 丕诏乇 丕蹖賳 賲卮讴賱丕鬲 賳亘賵丿 丌賳 乇丕 賲蹖爻鬲丕蹖丿 賵 丨讴賵賲鬲蹖 丕爻鬲 丌乇賲丕賳蹖.賲賴賲 鬲乇蹖賳 賲卮讴賱 毓丿賲 丕賲讴丕賳 噩賲毓 讴乇丿賳 賴賲賴 卮賴乇賵賳丿丕賳 亘乇丕蹖 鬲氐賲蹖賲 诏蹖乇蹖 丿乇 賴乇 賲爻卅賱賴 丕蹖 丕爻鬲 賵 鬲賳賴丕 丿乇 噩賵丕賲毓 讴賵趩讴 丕賲讴丕賳 倬匕蹖乇 丕爻鬲.
爻賵賲 丨讴賵賲鬲 丕卮乇丕賮蹖 讴賴 賲賲讴賳 丕爻鬲 賲賵乇賵孬蹖 亘丕卮丿 讴賴 賳讴賵賴卮 卮丿賴 丕爻鬲 賵 賴賲丕賳 賲卮讴賱丕鬲 丨讴賵賲鬲 爻賱胤賳鬲蹖 乇丕 丿丕乇丿 蹖丕 丕卮乇丕賮蹖 丕賳鬲禺丕亘 丕爻鬲 讴賴 賲乇丿賲 亘賴 丌賳賴丕 乇丕蹖 賲蹖丿賴賳丿 賵 丕賳鬲禺丕亘丕鬲 丿賵乇賴 丕蹖 丕丨鬲賲丕賱 爻賵亍丕爻鬲賮丕丿賴 丕夭 賯丿乇鬲 乇丕 賲蹖讴丕賴丿 賵 丕蹖賳 丨讴賵賲鬲 賲賳丕爻亘 讴卮賵乇賴丕蹖 賲鬲賵爻胤 丕爻鬲.丕賱亘鬲賴 丕賵 賳爻禺賴 賵丕丨丿蹖 鬲噩賵蹖夭 賳賲蹖讴賳丿 賵 賴乇 讴卮賵乇蹖 亘丕蹖丿 亘乇丕爻丕爻 賮乇賴賳诏 賵 乇爻賵賲 賵 丕賵囟丕毓 賵 丕丨賵丕賱 丨讴賵賲鬲 賲賵乇丿賳馗乇 乇丕 鬲毓蹖蹖賳 讴賳賳丿.賵 丕蹖賳 丕夭 亘丕賯蹖 丨讴賵賲鬲 賴丕 亘賴鬲乇 丕爻鬲.
賳賯丿
爻賴 賳賯丿 賲賴賲 亘乇 乇賵爻賵 賵丕乇丿 丕爻鬲
1)乇賵爻賵 賲毓鬲賯丿 丕爻鬲 丌夭丕丿蹖 胤亘蹖毓蹖 丕賮乇丕丿 亘丕 賯乇丕丿丕丿 丕噩鬲賲丕毓蹖 鬲亘丿蹖賱 亘賴 丌夭丕丿蹖 賲卮乇賵毓 賲蹖卮賵丿 賵 賴乇讴爻 亘乇禺賱丕賮 丌賳 毓賲賱 讴賳丿 亘丕 賲禺丕賱賮 亘丕 丌賳 丌夭丕丿蹖 亘丕卮丿 亘丕蹖丿 賲噩亘賵乇 亘賴 丌夭丕丿蹖 卮賵丿 丕蹖賳 禺賵丿 賲噩賵夭蹖 亘乇丕蹖 爻乇讴賵亘 丿乇 丨讴賵賲鬲 賲蹖卮賵丿 賵 亘丕 賮乇賴賳诏 乇賵丕丿丕乇蹖 亘賵蹖跇賴 亘丕 诏乇賵賴 賴丕蹖 丕賯賱蹖鬲 賳丕爻丕夭诏丕乇 丕爻鬲.
2)趩诏賵賳賴 亘丕蹖丿 賲氐丕賱丨 賵 賲賳丕賮毓 毓賲賵賲蹖 乇丕 賲卮禺氐 讴賳蹖賲.賮乇囟 讴賳蹖賲 賴賲诏丕賳 丕夭 賲賳丕賮毓 卮禺氐蹖 氐乇賮 賳馗乇 讴賳賳丿 丕賲丕 亘丕夭 丕蹖賳 賲卮讴賱 毓賲賱蹖 亘丕賯蹖爻鬲.乇賵爻賵 賲毓鬲賯丿 丕爻鬲 亘乇丕蹖 鬲丨賯賯 丌賳 亘丕蹖丿 丕賮乇丕丿 亘丿賵賳 賲卮賵乇鬲 賵 亘丿賵賳 鬲賵爻賱 亘賴 噩賳丕丨 蹖丕 丨夭亘 丿乇 丕賳鬲禺丕亘丕鬲 乇丕蹖 丿賴賳丿 丕賲丕 丕蹖賳 賳馗乇 賲爻鬲賱夭賲 噩丕賲毓賴 丕蹖 丌诏丕賴 丕爻鬲 賵 丕夭 胤乇賮蹖 亘毓蹖丿 丕爻鬲 毓賵丕賲 丕賱賳丕爻 亘乇丕蹖 丌賳 亘賴 丨夭亘 蹖丕 噩賳丕丨蹖 賳馗乇 賳丿丕卮鬲賴 亘丕卮賳丿.丕夭 丕蹖賳 乇賵 丕蹖賳 賲卮讴賱 毓賲賱蹖 賴賳賵夭 亘丕賯蹖爻鬲.
3)丕诏乇趩賴 賯丕賳賵賳诏匕丕乇蹖 賲爻鬲賯蹖賲 亘賵爻蹖賱賴 賴蹖卅鬲 丨丕讴賲賴 讴賴 賲鬲卮讴賱 丕夭 鬲賲丕賲 丕賮乇丕丿 讴卮賵乇賳丿 賲胤賱賵亘 丕爻鬲 賱蹖讴賳 丕賲乇賵夭賴 賵 亘丕鬲賵噩賴 亘賴 诏爻鬲乇卮 乇賵丕亘胤 丕賮乇丕丿 丕蹖賳 丕賲乇 亘丕 賲卮讴賱丕鬲 毓賲賱蹖 夭蹖丕丿蹖 賲賵丕噩賴 丕爻鬲 賵 鬲賳賴丕 丿乇 蹖讴 讴卮賵乇 讴賵趩讴 賲蹖鬲賵丕賳丿 丕毓賲丕賱 卮賵丿. 賮乇囟 讴賳蹖丿 賴乇 亘丕乇 讴賴 亘禺賵丕賴丿 賯丕賳賵賳蹖 賵囟毓 卮賵丿 鬲賲丕賲 賲乇丿賲 亘丕蹖丿 噩賲毓 卮賵賳丿 賵 丕賳鬲禺丕亘丕鬲 亘乇诏夭丕乇 卮賵丿!!!
丿乇 賲噩賲賵毓 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 乇賵爻賵 丕夭 賲賴賲 鬲乇蹖賳 丕賳丿蹖卮賴 賴丕蹖 爻蹖丕爻蹖 丿乇 賯乇賳 賴蹖噩丿賴賲 丕爻鬲 丕夭 丕蹖賳 乇賵 丕夭 丨蹖孬 賲胤丕賱毓丕鬲 鬲丕乇蹖禺蹖 賳蹖夭 丿丕乇丕蹖 丕賴賲蹖鬲 丕爻鬲 賵 賳亘丕蹖丿 賮乇丕賲賵卮 讴賳蹖賲 讴賴 丕蹖賳 丕賳丿蹖卮賴 賴丕 夭賲丕賳蹖 賲胤乇丨 卮丿 讴賴 賴賳賵夭 丿乇 亘爻蹖丕乇蹖 丕夭 讴卮賵乇賴丕 趩賵賳 賮乇丕賳爻賴 倬丕丿卮丕賴蹖 亘賵丿賴 丕賳丿.
丿乇 賯爻賲鬲 夭蹖乇 禺賱丕氐賴 丕蹖 丕夭 丕氐賵賱 賵 賯賵丕毓丿 丕蹖賳 賯乇丕乇丿丕丿 匕讴乇 賲蹖卮賵丿.
賴丿賮 賳诏丕乇卮 讴鬲丕亘 蹖丕賮鬲賳 賯賵丕賳蹖賳蹖 亘乇丕蹖 丕丿丕乇賴 讴卮賵乇 丕爻鬲 讴賴 賴賲 賲胤丕亘賯 亘丕 丨賯 亘賵丿賴 賵 賴賲 丕丨鬲蹖丕噩丕鬲 亘卮乇 乇丕 鬲丕賲蹖賳 讴賳賳丿.
丕蹖賳 賯丕賳賵賳 毓亘丕乇鬲爻鬲 丕夭
1)賳馗賲 丕噩鬲賲丕毓蹖 鬲賳賴丕 丕夭 胤乇蹖賯 夭賵乇 丨丕讴賲 賳蹖爻鬲 亘賱讴賴 賲蹖鬲賵丕賳丿 亘賵爻蹖賱賴 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 亘賵噩賵丿 丌蹖丿 讴賴 蹖讴 丕賲乇 毓丕乇囟蹖 丕爻鬲.
2)夭賵乇 賵 賯丿乇鬲 丨讴賵賲鬲 丨賯 賳蹖爻鬲 賲诏乇 丌賳讴賴 賲乇丿賲 亘丿丕賳 乇囟丕蹖鬲 丿賴賳丿(夭蹖乇丕 丕胤丕毓鬲 丕夭 賯丿乇鬲 賳丕賲卮乇賵毓 丕夭 乇賵蹖 丕讴乇丕賴 丕爻鬲 賳賴 丨賯)
3)亘卮乇 丕夭 丨賯 丌夭丕丿蹖 亘乇禺賵乇丿丕乇 丕爻鬲 夭蹖乇丕 丌夭丕丿 賲鬲賵賱丿 卮丿賴 丕爻鬲
4)亘乇 丕爻丕爻 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 丕賮乇丕丿 丕夭 丌夭丕丿蹖 胤亘蹖毓蹖(freedom) 禺賵丿 氐乇賮 賳馗乇 讴乇丿賴 賵 丌賳 亘賴 丨賯賵賯 賵 丌夭丕丿蹖 賯乇丕乇丿丕丿蹖(liberty) 鬲亘丿蹖賱 賲蹖卮賵丿.
5)賴乇 毓囟賵 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 丿賵 爻賲鬲 丿丕乇丿 丕賵賱 毓囟賵蹖 丕夭 賲賱鬲 賵 丿賵賲 毓囟賵蹖 丕夭 賴蹖卅鬲 丨丕讴賲賴 賵 丿乇 毓蹖賳 丨丕賱 賲讴賱賮 亘賴 乇毓丕蹖鬲 鬲讴丕賱蹖賮 賴乇 丿賵 爻賲鬲 丕爻鬲.賴蹖卅鬲 丨丕讴賲賴 賲鬲卮讴賱 丕夭 鬲賲丕賲 丕賮乇丕丿 蹖讴 讴卮賵乇 丕爻鬲.
6)賴乇 毓囟賵 賲鬲禺賱賮 丕夭 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 亘丕 賵丕讴賳卮 爻丕蹖乇 丕毓囟丕 賵 賲噩丕夭丕鬲 賲賵丕噩賴 賲蹖卮賵丿 賵 丕蹖賳 賴賲丕賳 毓丕賲賱 丨賮馗 賳馗賲 丕噩鬲賲丕毓蹖 丕爻鬲
7)鬲氐賲蹖賲 賴蹖卅鬲 丨丕讴賲賴貙 鬲氐賲蹖賲 鬲賲丕賲 賲賱鬲 丕爻鬲.
8)賲丕賱讴蹖鬲 賵 鬲氐乇賮蹖 賲卮乇賵毓 丕爻鬲 讴賴 賴蹖卅鬲 丨丕讴賲賴 丌賳 乇丕 賲毓鬲亘乇 丿丕賳丿.
9)丨賯 丨丕讴賲蹖鬲 賲賱蹖 亘賴 賲毓賳丕蹖 丕乇丕丿賴 毓賲賵賲蹖 賲賱鬲 賯丕亘賱 丕賳鬲賯丕賱 賳蹖爻鬲 丕賲丕 賯丿乇鬲 賲蹖鬲賵丕賳丿 亘賴 丿蹖诏乇蹖 賲賳鬲賯賱 卮賵丿
10)丨丕讴賲蹖鬲 賲賱蹖 賯丕亘賱 鬲賯爻蹖賲 賳蹖爻鬲 賵 賳賲蹖 鬲賵丕賳 丌賳 乇丕 亘賴 蹖讴 賳賮乇 蹖丕 丕賮賱蹖鬲蹖 賵丕诏匕丕乇 讴乇丿
鬲亘氐乇賴 )賲賵囟賵毓丕鬲 丨丕讴賲蹖鬲 賲賱蹖 亘乇丕蹖 丕噩乇丕蹖 亘賴鬲乇 賯丕亘賱 鬲賯爻蹖賲 丕爻鬲 賵 丕噩乇丕蹖 丌賳賴丕 亘賴 賯賵賴 賲噩乇蹖賴 賵丕诏匕丕乇 賲蹖卮賵丿 賱蹖讴賳 丌賳 夭蹖乇 賲噩賲賵毓賴 丨丕讴賲蹖鬲 賲賱蹖 亘賵丿賴 賵 鬲丕亘毓 丕賵丕賲乇 賵 賳賵丕賴蹖 丌賳賳丿.
11)亘乇丕蹖 鬲丕賲蹖賳 爻毓丕丿鬲 賴賲诏丕賳蹖 丿賵 賴丿賮 亘丕蹖丿 鬲毓蹖蹖賳 卮賵丿 賵 丌賳 丌夭丕丿蹖 賵 亘乇丕亘乇蹖 丕爻鬲.丕蹖賳 丿賵 丕乇夭卮 賲賱丕夭賲 蹖讴丿蹖诏乇賳丿.賲賯氐賵丿 丕夭 亘乇丕亘乇蹖 丌賳 賳蹖爻鬲 讴賴 丕賮乇丕丿 丿乇 孬乇賵鬲 賵 賯丿乇鬲 亘乇丕亘乇 亘丕卮賳丿 亘賱讴賴 丌賳 丕爻鬲 賯丿乇鬲 丕夭 卮丿鬲 毓賲賱 亘乇禺賵乇丿丕乇賳亘賵丿賴 賵 亘乇丕爻丕爻 賯丕賳賵賳 亘丕卮丿.孬乇賵鬲 賴賲 亘賴 賳丨賵蹖 賳亘丕卮丿 讴賴 孬乇賵鬲賲賳丿丕賳 胤亘賯賴 賮賯蹖乇 乇丕 亘亘賱毓賳丿 蹖丕 胤亘賯丕鬲 倬丕蹖蹖賳 丕夭 诏乇爻賳诏蹖 亘賲蹖乇賳丿
12)賴蹖卅鬲 丨丕讴賲賴 鬲讴賱蹖賮蹖 噩夭 賯丕賳賵賳诏匕丕乇蹖 賳丿丕乇丿 賵 丕噩乇丕蹖 丌賳 亘丕 賯賵賴 賲噩乇蹖賴 丕爻鬲.鬲氐賲蹖賲 賴蹖卅鬲 丨丕讴賲賴 亘蹖丕賳诏乇 丕乇丕丿賴 毓賲賵賲蹖 丕爻鬲.
13)賴蹖卅鬲 丨丕讴賲賴 丿乇 賮賵丕氐賱 賲毓蹖賳 賵 賲卮禺氐 賲亘丕丿乇鬲 亘賴 鬲卮讴蹖賱 賲蹖讴賳丿.丌賳诏賵賳賴 賳蹖爻鬲 讴賴 蹖讴亘丕乇 鬲卮讴蹖賱 卮丿賴 賵 賯丕賳賵賳 丕爻丕爻蹖 賵囟毓 讴賳丿 賵 爻倬爻 亘賴 賲賵噩亘 丌賳 毓賲賱 卮賵丿.
鬲亘氐乇賴) 賳賲丕蹖賳丿诏蹖 丕夭 噩丕賳亘 賴蹖卅鬲 丨丕讴賲賴 乇丕 賳賲蹖 倬匕蹖乇丿 賵 賲毓鬲賯丿 丕爻鬲 丨丕讴賲蹖鬲 賯丕亘賱 賵丕诏匕丕乇蹖 賳蹖爻鬲.賲賱鬲 丕賳诏賱蹖爻 诏賲丕賳 賲蹖讴賳丿 丌夭丕丿 丕爻鬲 賵 丌夭丕丿蹖 賵丕賯毓蹖 丌賳 賴丕 賴賲丕賳 趩賳丿 乇賵夭 丕賳鬲禺丕亘丕鬲 丕爻鬲 賵 賲賱鬲 亘毓丿 丕夭 丌賳 丿賵亘丕乇賴 亘賳丿賴 賲蹖卮賵丿.
14)賴蹖卅鬲 丨丕讴賲賴 诏乇趩賴 賯丿乇鬲 賲丕賮賵賯 丨讴賵賲鬲 丕爻鬲 賵 賲蹖鬲賵丕賳丿 丌賳 乇丕 鬲睾蹖蹖乇 丿賴丿 丕賲丕 丕蹖賳 丕賲乇 賴夭蹖賳賴 夭蹖丕丿蹖 丿丕乇丿 丕夭 丕蹖賳 乇賵 亘乇丕蹖 丕蹖噩丕丿 鬲毓丕丿賱 賲蹖丕賳 丌賳 丿賵 卮賵乇丕蹖蹖 亘賴 賳丕賲 "鬲乇蹖亘賳"鬲卮讴蹖賱 賲蹖卮賵丿.丕毓囟丕蹖 丌賳 亘賵蹖爻賱賴 賴蹖卅鬲 丨丕讴賲賴 鬲毓蹖蹖賳 賵 丕賳鬲禺丕亘丕鬲 丿丕乇丕蹖 賮賵丕氐賱 賲毓蹖賳 賵 讴賵鬲丕賴 丕爻鬲 鬲丕 丕夭 禺賵丿爻乇蹖 卮賵乇丕 噩賱賵诏蹖乇蹖 卮賵丿.
賲賮丕賴蹖賲 賯乇丕丿丕丿 丕噩鬲賲丕毓蹖
1)丕乇丕丿賴 讴賱蹖 賲鬲賮丕賵鬲 亘丕 乇丕丿賴 賴賲诏丕賳蹖 丕爻鬲 丕夭 丕蹖賳 乇賵 賴蹖卅鬲 丨丕讴賲賴 丕乇丿丕賴 讴賱蹖 乇丕 丿乇 賳馗乇 賲蹖诏蹖乇丿 讴賴 丌賳 賲賳丕賮毓 賵 賲氐丕賱丨 讴賱 讴卮賵乇 丕爻鬲 丕賲丕 丕乇丕丿賴 賴賲诏丕賳蹖 讴賴 噩賲毓 丕乇丕丿賴 丕賮乇丕丿 丕爻鬲 賲賲讴賳 丕爻鬲 賲賳丕賮毓 卮禺氐蹖 禺賵丿 乇丕 賲丿賳馗乇 賯乇丕乇 丿賴賳丿 賲孬賱丕 丕賮乇丕丿蹖 讴賴 蹖讴 讴卮賵乇 乇丕 鬲卮讴蹖賱 賲蹖丿賴賳丿 丕乇丕丿賴 賴賲诏丕賳蹖 亘丕 丕賮夭丕蹖卮 賲丕賱蹖丕鬲 賲禺丕賱賮 丕爻鬲 夭蹖乇丕 亘丕 賲賳丕賮毓 丌賳 賴丕 爻丕夭诏丕乇 賳蹖爻鬲 丕賲丕 丕乇丕丿賴 讴賱蹖 丌賳 乇丕 亘乇丕蹖 賲氐丕賱丨 賵 賲賳丕賮毓 讴賱 讴卮賵乇 賱丕夭賲 賲蹖丿丕賳丿.
2)丌夭丕丿蹖 讴賴 丿乇趩丕乇趩賵亘 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 賯乇丕乇 賲蹖诏蹖乇丿 賵 丕賲讴丕賳 亘賴乇賴 賲賳丿蹖 丕夭 丌賳 乇丕 亘賴 賲乇丿賲 賲蹖丿賴丿
3)賯丕賳賵賳 诏匕丕乇蹖 亘丕蹖丿 亘賵爻蹖賱賴 賯丕賳賵賳 诏匕丕乇蹖 氐賵乇鬲 诏蹖乇丿 讴賴 鬲賳賴丕 賵馗蹖賮賴 丕賵 賴賲蹖賳 丕爻鬲 丕夭 丕蹖賳 乇賵 丨丕讴賲 賳亘丕蹖丿 賯丕賳賵賳诏匕丕乇 亘丕卮丿 夭蹖乇丕 丿乇 丨賴鬲 賲賳丕賮毓 禺賵丿 賯丕賳賵賳 乇丕 賵囟毓 賲蹖讴賳丿 賵 丕夭 胤乇賮蹖 賯丿乇鬲 丕噩乇丕蹖 丌賳 乇丕 賳蹖夭 丿丕乇丕爻鬲.亘賳丕亘乇丕蹖賳 亘賴鬲乇蹖賳 賯丕賳賵賳诏匕丕乇丕賳 禺丿丕蹖丕賳賳丿 賵 丕蹖賳 丕胤丕毓鬲 丕夭 賯丕賳賵賳 亘賵爻蹖賱賴 賲乇丿賲 乇丕 乇丕丨鬲 鬲乇 賲蹖讴賳丿.賴乇趩賳丿 丿乇賵睾 亘丕卮丿 賵賱蹖 亘乇丕蹖 毓賵丕賲 丕賱賳丕爻 禺賵亘 丕爻鬲
4)丨讴賵賲鬲 亘丕蹖丿 丕夭 丨丕讴賲 鬲賮讴蹖讴 卮賵丿.丨讴賵賲鬲 鬲讴賱蹖賮 丕噩乇丕蹖 賯賵丕賳蹖賳 賵 丿爻鬲賵乇丕鬲 丨丕讴賲 乇丕 丿丕乇丿 讴賴 賲氐丕賱丨 毓賲賵賲蹖 乇丕 丿乇 賳馗乇 賲蹖诏蹖乇丿.丨丕讴賲 賴賲 鬲賲丕賲 賲乇丿賲賳丿.丨讴賵賲鬲 丿乇 賵丕賯毓 賵丕爻胤賴 丕蹖 丕爻鬲 亘蹖賳 乇毓丕蹖丕 賵 賴蹖卅鬲 丨丕讴賲賴 讴賴 賵馗蹖賮賴 丕噩乇丕蹖 賯丕賳賵賳 乇丕 亘乇毓賴丿賴 賲蹖诏蹖乇丿.
5)乇賵爻賵 亘蹖賳 爻賴 賳賵毓 丨讴賲賵賲鬲 鬲賮讴蹖讴 賯丕卅賱 賲蹖卮賵丿.蹖讴 丨讴賵賲鬲 丕卮乇丕賮蹖 讴賴 賯丿乇鬲 丿乇 丿爻鬲 蹖讴 丨丕讴賲 賯乇丕乇 賲蹖诏蹖乇丿 賵 賲囟乇丕鬲 賮乇丕賵丕賳蹖 丿丕乇丿 丕夭 噩賲賱賴 賲賳噩乇 亘賴 丕爻鬲亘丿丕丿 賲蹖卮賵丿.丨丕讴賲 賲賳丕賮毓 賵 賯丿乇鬲 卮禺氐蹖 禺賵丿 乇丕 賲賱丕讴 賲蹖丿丕賳丿.亘賴 噩丕蹖 卮丕蹖爻鬲賴 爻丕賱丕乇蹖 丕賮乇丕丿 賲噩蹖夭诏賵蹖 丨丕讴賲 亘乇诏夭蹖丿賴 賲蹖卮賵賳丿.
丿賵賲 丨讴賵賲鬲 賲乇丿賲 讴賴 賲賯氐賵丿 丨讴賵賲鬲 賲乇丿賲蹖 亘蹖 賵丕爻胤賴 丕爻鬲 讴賴 丕賮乇丕丿 丿乇 賴賲賴 賲賵囟賵毓丕鬲 鬲氐賲蹖賲 诏蹖乇蹖 讴乇丿賴 賵 乇丕蹖 賲蹖丿賴賳丿 丕賲丕 丕蹖賳 丨讴賵賲鬲 賲卮讴賱丕鬲 毓賲賱蹖 夭蹖丕丿蹖 丿丕乇丿 賵 乇賵爻賵 丌賳 乇丕 丨讴賵賲鬲 禺丿丕蹖丕賳 賲蹖丿丕賳丿 鬲丕 卮賴乇賵賳丿丕賳 丕賲丕 丕诏乇 丕蹖賳 賲卮讴賱丕鬲 賳亘賵丿 丌賳 乇丕 賲蹖爻鬲丕蹖丿 賵 丨讴賵賲鬲蹖 丕爻鬲 丌乇賲丕賳蹖.賲賴賲 鬲乇蹖賳 賲卮讴賱 毓丿賲 丕賲讴丕賳 噩賲毓 讴乇丿賳 賴賲賴 卮賴乇賵賳丿丕賳 亘乇丕蹖 鬲氐賲蹖賲 诏蹖乇蹖 丿乇 賴乇 賲爻卅賱賴 丕蹖 丕爻鬲 賵 鬲賳賴丕 丿乇 噩賵丕賲毓 讴賵趩讴 丕賲讴丕賳 倬匕蹖乇 丕爻鬲.
爻賵賲 丨讴賵賲鬲 丕卮乇丕賮蹖 讴賴 賲賲讴賳 丕爻鬲 賲賵乇賵孬蹖 亘丕卮丿 讴賴 賳讴賵賴卮 卮丿賴 丕爻鬲 賵 賴賲丕賳 賲卮讴賱丕鬲 丨讴賵賲鬲 爻賱胤賳鬲蹖 乇丕 丿丕乇丿 蹖丕 丕卮乇丕賮蹖 丕賳鬲禺丕亘 丕爻鬲 讴賴 賲乇丿賲 亘賴 丌賳賴丕 乇丕蹖 賲蹖丿賴賳丿 賵 丕賳鬲禺丕亘丕鬲 丿賵乇賴 丕蹖 丕丨鬲賲丕賱 爻賵亍丕爻鬲賮丕丿賴 丕夭 賯丿乇鬲 乇丕 賲蹖讴丕賴丿 賵 丕蹖賳 丨讴賵賲鬲 賲賳丕爻亘 讴卮賵乇賴丕蹖 賲鬲賵爻胤 丕爻鬲.丕賱亘鬲賴 丕賵 賳爻禺賴 賵丕丨丿蹖 鬲噩賵蹖夭 賳賲蹖讴賳丿 賵 賴乇 讴卮賵乇蹖 亘丕蹖丿 亘乇丕爻丕爻 賮乇賴賳诏 賵 乇爻賵賲 賵 丕賵囟丕毓 賵 丕丨賵丕賱 丨讴賵賲鬲 賲賵乇丿賳馗乇 乇丕 鬲毓蹖蹖賳 讴賳賳丿.賵 丕蹖賳 丕夭 亘丕賯蹖 丨讴賵賲鬲 賴丕 亘賴鬲乇 丕爻鬲.
賳賯丿
爻賴 賳賯丿 賲賴賲 亘乇 乇賵爻賵 賵丕乇丿 丕爻鬲
1)乇賵爻賵 賲毓鬲賯丿 丕爻鬲 丌夭丕丿蹖 胤亘蹖毓蹖 丕賮乇丕丿 亘丕 賯乇丕丿丕丿 丕噩鬲賲丕毓蹖 鬲亘丿蹖賱 亘賴 丌夭丕丿蹖 賲卮乇賵毓 賲蹖卮賵丿 賵 賴乇讴爻 亘乇禺賱丕賮 丌賳 毓賲賱 讴賳丿 亘丕 賲禺丕賱賮 亘丕 丌賳 丌夭丕丿蹖 亘丕卮丿 亘丕蹖丿 賲噩亘賵乇 亘賴 丌夭丕丿蹖 卮賵丿 丕蹖賳 禺賵丿 賲噩賵夭蹖 亘乇丕蹖 爻乇讴賵亘 丿乇 丨讴賵賲鬲 賲蹖卮賵丿 賵 亘丕 賮乇賴賳诏 乇賵丕丿丕乇蹖 亘賵蹖跇賴 亘丕 诏乇賵賴 賴丕蹖 丕賯賱蹖鬲 賳丕爻丕夭诏丕乇 丕爻鬲.
2)趩诏賵賳賴 亘丕蹖丿 賲氐丕賱丨 賵 賲賳丕賮毓 毓賲賵賲蹖 乇丕 賲卮禺氐 讴賳蹖賲.賮乇囟 讴賳蹖賲 賴賲诏丕賳 丕夭 賲賳丕賮毓 卮禺氐蹖 氐乇賮 賳馗乇 讴賳賳丿 丕賲丕 亘丕夭 丕蹖賳 賲卮讴賱 毓賲賱蹖 亘丕賯蹖爻鬲.乇賵爻賵 賲毓鬲賯丿 丕爻鬲 亘乇丕蹖 鬲丨賯賯 丌賳 亘丕蹖丿 丕賮乇丕丿 亘丿賵賳 賲卮賵乇鬲 賵 亘丿賵賳 鬲賵爻賱 亘賴 噩賳丕丨 蹖丕 丨夭亘 丿乇 丕賳鬲禺丕亘丕鬲 乇丕蹖 丿賴賳丿 丕賲丕 丕蹖賳 賳馗乇 賲爻鬲賱夭賲 噩丕賲毓賴 丕蹖 丌诏丕賴 丕爻鬲 賵 丕夭 胤乇賮蹖 亘毓蹖丿 丕爻鬲 毓賵丕賲 丕賱賳丕爻 亘乇丕蹖 丌賳 亘賴 丨夭亘 蹖丕 噩賳丕丨蹖 賳馗乇 賳丿丕卮鬲賴 亘丕卮賳丿.丕夭 丕蹖賳 乇賵 丕蹖賳 賲卮讴賱 毓賲賱蹖 賴賳賵夭 亘丕賯蹖爻鬲.
3)丕诏乇趩賴 賯丕賳賵賳诏匕丕乇蹖 賲爻鬲賯蹖賲 亘賵爻蹖賱賴 賴蹖卅鬲 丨丕讴賲賴 讴賴 賲鬲卮讴賱 丕夭 鬲賲丕賲 丕賮乇丕丿 讴卮賵乇賳丿 賲胤賱賵亘 丕爻鬲 賱蹖讴賳 丕賲乇賵夭賴 賵 亘丕鬲賵噩賴 亘賴 诏爻鬲乇卮 乇賵丕亘胤 丕賮乇丕丿 丕蹖賳 丕賲乇 亘丕 賲卮讴賱丕鬲 毓賲賱蹖 夭蹖丕丿蹖 賲賵丕噩賴 丕爻鬲 賵 鬲賳賴丕 丿乇 蹖讴 讴卮賵乇 讴賵趩讴 賲蹖鬲賵丕賳丿 丕毓賲丕賱 卮賵丿. 賮乇囟 讴賳蹖丿 賴乇 亘丕乇 讴賴 亘禺賵丕賴丿 賯丕賳賵賳蹖 賵囟毓 卮賵丿 鬲賲丕賲 賲乇丿賲 亘丕蹖丿 噩賲毓 卮賵賳丿 賵 丕賳鬲禺丕亘丕鬲 亘乇诏夭丕乇 卮賵丿!!!
丿乇 賲噩賲賵毓 賯乇丕乇丿丕丿 丕噩鬲賲丕毓蹖 乇賵爻賵 丕夭 賲賴賲 鬲乇蹖賳 丕賳丿蹖卮賴 賴丕蹖 爻蹖丕爻蹖 丿乇 賯乇賳 賴蹖噩丿賴賲 丕爻鬲 丕夭 丕蹖賳 乇賵 丕夭 丨蹖孬 賲胤丕賱毓丕鬲 鬲丕乇蹖禺蹖 賳蹖夭 丿丕乇丕蹖 丕賴賲蹖鬲 丕爻鬲 賵 賳亘丕蹖丿 賮乇丕賲賵卮 讴賳蹖賲 讴賴 丕蹖賳 丕賳丿蹖卮賴 賴丕 夭賲丕賳蹖 賲胤乇丨 卮丿 讴賴 賴賳賵夭 丿乇 亘爻蹖丕乇蹖 丕夭 讴卮賵乇賴丕 趩賵賳 賮乇丕賳爻賴 倬丕丿卮丕賴蹖 亘賵丿賴 丕賳丿.
June 27, 2012
On trouve beaucoup de tr猫s bonnes choses dans ce petit livre de philosophie politique paru 脿 la fin du dix-huiti猫me si猫cle. En premier lieu, une recherche sur les moyens de fonder une sorte de contrat social qui puisse 脿 la fois contraindre chacun, tout en emportant l'adh茅sion de tous. La solution propos茅e par Rousseau, pour r茅soudre cette contradiction, c'est d'avoir en vue non pas l'int茅r锚t particulier mais l'int茅r锚t g茅n茅ral, et d'appliquer les lois de mani猫re universelles. Il s'inscrit dans la droite lign茅e des 茅crits de Hobbes, Locke, et Montesquieu. Il reprend si bien les points 茅tablis par ses pr茅d茅cesseurs qu'il n'est pas toujours 茅vident de bien distinguer o霉 est son apport personnel. Il est heureux qu'il ait pos茅 les yeux sur l'antiquit茅, et en particulier l'histoire romaine pour trouver les arguments 脿 partir desquels fonder et 茅prouver ses th茅ories : o霉 trouver un meilleur mat茅riau pour songer 脿 ces questions ? Enfin, comment ne pas rendre hommage 脿 l'un de ceux qui peuvent 锚tre reconnus comme l'un des inspirateurs du syst猫me politique fran莽ais moderne ?
Mais si j'osais 茅mettre quelques r茅serves, ce serait d'abord au sujet de la comparaison avec Hobbes, car ce dernier me para卯t avoir produit un travail d'une telle ampleur, dans son L茅viathan, que le contrat social de Rousseau parait 脿 c么t茅 presque modeste. 脡galement, je suis circonspect sur le jugement que Rousseau porte sur Hobbes, jugement ou pr茅jug茅 h茅rit茅 d'un auteur plus ancien. Il serait fort dommage de se priver d'un texte aussi riche que le L茅viathan, en se fondant sur le seul avis de ce philosophe Suisse, aussi respectable soit-il.
Je regrette aussi le peu de peine que se donne l'auteur 脿 analyser ou d茅finir des concepts qu'il manipule pourtant avec aisance. Beaucoup de ceux-ci sont parachut茅s, donc soit le lecteur s'en est form茅 une id茅e qui s'accorde avec celle l'auteur, soit ce n'est pas le cas : trop peu est fait pour pr茅venir ce risque. Bien s没r, comme Rousseau le rappelle, il a manqu茅 de moyens pour r茅aliser l'ouvrage plus ample qu'il avait premi猫rement en t锚te, et il a fallu borner le p茅rim猫tre de son 茅tude. Mais une des cons茅quences de cette faiblesse, c'est que chacun peut adh茅rer facilement au id茅es de l'auteur pour peu qu鈥檈lles soient assez vaguement 茅tablies : qui osera s'茅lever contre la libert茅, la paix, la s没ret茅, le bonheur ? Oui, mais tentez de d茅finir plus pr茅cis茅ment les choses que d茅signent ces mots, et la belle unanimit茅 pourrait bien se rompre. Pourquoi ai-je la p茅nible impression, quand par exemple il admire Sparte, que le type de libert茅 ou d'茅galit茅 qu鈥檌l professe offre tout 脿 coup un aspect un peu d茅sagr茅able ? Il commence ainsi : "L'homme est n茅 libre, et partout il est dans les fers". Jolie formule, mais plus j'y songe, moins je la comprends, et on trouve beaucoup d'茅nigmes de ce genre, qui plaisent de prime abord, mais plongent ensuite dans la perplexit茅.
脡galement, comme Montesquieu, Rousseau a bien 茅tudi茅 Tite-Live et en a tir茅 toutes les r茅flexions utiles que ce tableau de l'histoire politique romaine pouvait inspirer. Parfois, il va parfois un peu loin dans son admiration de l'auteur de l'Esprit des Lois. Les principes, en mati猫re de politique et d'histoire, doivent 锚tre mani茅es avec prudence et circonspection, surtout si elles peinent 脿 s'accorder avec le r茅el, et je suis chagrin茅 de voir ce citoyen de Gen猫ve reprendre assez l茅g猫rement un principe aussi faible que la th茅orie des climats. Par contre, 脿 l鈥檌nverse de Montesquieu, et en accord avec ses id茅es un peu sauvages qu鈥檌l avait 茅bauch茅es dans son discours sur les sciences et les arts, il ne voit pas dans le commerce ce doux moyen d鈥檃ssurer la paix entre les hommes, comme le concluait les consid茅rations sur les romains, mais y voit plut么t un moyen de corruption des m艙urs. Pour autant, il serait un peu dur d鈥檈n conclure, comme Voltaire, qu鈥檌l prend envie de marcher 脿 quatre pattes en lisant cet ouvrage, qui regorge aussi de tr猫s bons passages.
Enfin, la raison est partout invoqu茅e par l'auteur, mais je crois qu鈥檈lle est d鈥檜n bien faible secours lorsqu鈥檌l s鈥檃git de morale ou de politique, et que nos passions l鈥檈mportent bien plus en ces mati猫res que la rigueur du calcul. C鈥檈st bien au contraire par sa puissante sensibilit茅 que Rousseau convainc, et il y parvient d鈥檃illeurs assez remarquablement. Il est finalement bien dans ce r么le, puisqu'il s'agit non pas tant de d茅crire la r茅alit茅 que de l鈥檌maginer meilleure. S'il est utile de chercher 脿 d茅finir les relations de causes 脿 effets, en politique, il faut avant tout choisir le bien dans lequel on veut rester ou vers lequel il faudrait aller, et le mal que l'on veut fuir ou dont on souhaite se prot茅ger. Et c'est l脿 qu'apparaissent les m茅rites de cet ouvrage: concision, hauteur de vue, d茅termination virile et puissance de conviction, le lecteur sortira 茅difi茅 de sa lecture.
Mais si j'osais 茅mettre quelques r茅serves, ce serait d'abord au sujet de la comparaison avec Hobbes, car ce dernier me para卯t avoir produit un travail d'une telle ampleur, dans son L茅viathan, que le contrat social de Rousseau parait 脿 c么t茅 presque modeste. 脡galement, je suis circonspect sur le jugement que Rousseau porte sur Hobbes, jugement ou pr茅jug茅 h茅rit茅 d'un auteur plus ancien. Il serait fort dommage de se priver d'un texte aussi riche que le L茅viathan, en se fondant sur le seul avis de ce philosophe Suisse, aussi respectable soit-il.
Je regrette aussi le peu de peine que se donne l'auteur 脿 analyser ou d茅finir des concepts qu'il manipule pourtant avec aisance. Beaucoup de ceux-ci sont parachut茅s, donc soit le lecteur s'en est form茅 une id茅e qui s'accorde avec celle l'auteur, soit ce n'est pas le cas : trop peu est fait pour pr茅venir ce risque. Bien s没r, comme Rousseau le rappelle, il a manqu茅 de moyens pour r茅aliser l'ouvrage plus ample qu'il avait premi猫rement en t锚te, et il a fallu borner le p茅rim猫tre de son 茅tude. Mais une des cons茅quences de cette faiblesse, c'est que chacun peut adh茅rer facilement au id茅es de l'auteur pour peu qu鈥檈lles soient assez vaguement 茅tablies : qui osera s'茅lever contre la libert茅, la paix, la s没ret茅, le bonheur ? Oui, mais tentez de d茅finir plus pr茅cis茅ment les choses que d茅signent ces mots, et la belle unanimit茅 pourrait bien se rompre. Pourquoi ai-je la p茅nible impression, quand par exemple il admire Sparte, que le type de libert茅 ou d'茅galit茅 qu鈥檌l professe offre tout 脿 coup un aspect un peu d茅sagr茅able ? Il commence ainsi : "L'homme est n茅 libre, et partout il est dans les fers". Jolie formule, mais plus j'y songe, moins je la comprends, et on trouve beaucoup d'茅nigmes de ce genre, qui plaisent de prime abord, mais plongent ensuite dans la perplexit茅.
脡galement, comme Montesquieu, Rousseau a bien 茅tudi茅 Tite-Live et en a tir茅 toutes les r茅flexions utiles que ce tableau de l'histoire politique romaine pouvait inspirer. Parfois, il va parfois un peu loin dans son admiration de l'auteur de l'Esprit des Lois. Les principes, en mati猫re de politique et d'histoire, doivent 锚tre mani茅es avec prudence et circonspection, surtout si elles peinent 脿 s'accorder avec le r茅el, et je suis chagrin茅 de voir ce citoyen de Gen猫ve reprendre assez l茅g猫rement un principe aussi faible que la th茅orie des climats. Par contre, 脿 l鈥檌nverse de Montesquieu, et en accord avec ses id茅es un peu sauvages qu鈥檌l avait 茅bauch茅es dans son discours sur les sciences et les arts, il ne voit pas dans le commerce ce doux moyen d鈥檃ssurer la paix entre les hommes, comme le concluait les consid茅rations sur les romains, mais y voit plut么t un moyen de corruption des m艙urs. Pour autant, il serait un peu dur d鈥檈n conclure, comme Voltaire, qu鈥檌l prend envie de marcher 脿 quatre pattes en lisant cet ouvrage, qui regorge aussi de tr猫s bons passages.
Enfin, la raison est partout invoqu茅e par l'auteur, mais je crois qu鈥檈lle est d鈥檜n bien faible secours lorsqu鈥檌l s鈥檃git de morale ou de politique, et que nos passions l鈥檈mportent bien plus en ces mati猫res que la rigueur du calcul. C鈥檈st bien au contraire par sa puissante sensibilit茅 que Rousseau convainc, et il y parvient d鈥檃illeurs assez remarquablement. Il est finalement bien dans ce r么le, puisqu'il s'agit non pas tant de d茅crire la r茅alit茅 que de l鈥檌maginer meilleure. S'il est utile de chercher 脿 d茅finir les relations de causes 脿 effets, en politique, il faut avant tout choisir le bien dans lequel on veut rester ou vers lequel il faudrait aller, et le mal que l'on veut fuir ou dont on souhaite se prot茅ger. Et c'est l脿 qu'apparaissent les m茅rites de cet ouvrage: concision, hauteur de vue, d茅termination virile et puissance de conviction, le lecteur sortira 茅difi茅 de sa lecture.
February 10, 2022
"效芯胁械泻 褋械 褉邪卸写邪 褋胁芯斜芯写械薪, 邪 薪邪胁褋褟泻褗写械 械 胁 芯泻芯胁懈."
袩褗褉胁芯褌芯 屑懈 褎懈谢芯褋芯褎褋泻芯 械褋械 蟹邪 锌芯写谐芯褌芯胁泻邪 胁 12 泻谢邪褋,斜械褕械 胁褗褉褏褍 褌芯蟹懈 褑懈褌邪褌.
袪褍褋芯 胁懈薪邪谐懈 屑懈 械 褏邪褉械褋胁邪谢, 芯褖械 芯褌 褔邪褋芯胁械褌械 锌芯 褎懈谢芯褋芯褎懈褟 胁 褍褔懈谢懈褖械.
小褌褉邪褏芯褌械薪 屑懈褋谢懈褌械谢 蟹邪 褋胁芯械褌芯 胁褉械屑械, 芯锌懈褋邪谢 锌褉芯薪懈褑邪褌械谢薪芯 懈 邪褉谐褍屑械薪褌懈褉邪薪芯, 锌褉懈薪褑懈锌懈褌械 薪邪 褍褋褌褉芯泄褋褌胁芯 薪邪 写褗褉卸邪胁懈褌械. 袦芯卸械 写邪 褋懈 芯斜褟褋薪懈屑 锌芯褔褌懈 胁褋懈褔泻懈 锌芯谢懈褌懈褔械褋泻懈 褟胁谢械薪懈褟, 褋褌褗锌泻胁邪泄泻懈 胁褗褉褏褍 薪械谐芯胁懈褌械 褉邪蟹屑懈褋谢懈.
袛薪械褋, 褌械蟹懈褌械 屑褍 蟹邪 谐械芯谐褉邪褎褋泻懈褟 褎邪泻褌芯褉 芯褌薪芯褋薪芯 褉邪蟹锌褉械写械谢械薪懈械褌芯 薪邪 胁谢邪褋褌懈褌械 懈 胁懈写邪 写褗褉卸邪胁薪芯 褍锌褉邪胁谢械薪懈械, 胁械褉芯褟褌薪芯 褖械 斜褗写邪褌 蟹邪泻谢械泄屑械薪懈. 袧芯 褌芯胁邪 薪械 屑懈 锌芯锌褉械褔懈 写邪 褔械褌邪 褌械蟹懈 谐谢邪胁懈 褋 懈薪褌械褉械褋.
袟邪 写芯斜褉芯 懈谢懈 蟹邪 谢芯褕芯, 锌芯褔褌懈 胁懈薪邪谐懈 褋械 械 芯泻邪蟹胁邪谢 锌褉邪胁 胁 蟹邪泻谢褞褔械薪懈褟褌邪 褋懈 蟹邪 锌芯褋谢械写懈褑懈褌械, 泻芯懈褌芯 褍锌褉邪胁谢械薪懈械褌芯 屑芯卸械 写邪 锌褉懈褔懈薪懈.
袩褗褉胁芯褌芯 屑懈 褎懈谢芯褋芯褎褋泻芯 械褋械 蟹邪 锌芯写谐芯褌芯胁泻邪 胁 12 泻谢邪褋,斜械褕械 胁褗褉褏褍 褌芯蟹懈 褑懈褌邪褌.
袪褍褋芯 胁懈薪邪谐懈 屑懈 械 褏邪褉械褋胁邪谢, 芯褖械 芯褌 褔邪褋芯胁械褌械 锌芯 褎懈谢芯褋芯褎懈褟 胁 褍褔懈谢懈褖械.
小褌褉邪褏芯褌械薪 屑懈褋谢懈褌械谢 蟹邪 褋胁芯械褌芯 胁褉械屑械, 芯锌懈褋邪谢 锌褉芯薪懈褑邪褌械谢薪芯 懈 邪褉谐褍屑械薪褌懈褉邪薪芯, 锌褉懈薪褑懈锌懈褌械 薪邪 褍褋褌褉芯泄褋褌胁芯 薪邪 写褗褉卸邪胁懈褌械. 袦芯卸械 写邪 褋懈 芯斜褟褋薪懈屑 锌芯褔褌懈 胁褋懈褔泻懈 锌芯谢懈褌懈褔械褋泻懈 褟胁谢械薪懈褟, 褋褌褗锌泻胁邪泄泻懈 胁褗褉褏褍 薪械谐芯胁懈褌械 褉邪蟹屑懈褋谢懈.
袛薪械褋, 褌械蟹懈褌械 屑褍 蟹邪 谐械芯谐褉邪褎褋泻懈褟 褎邪泻褌芯褉 芯褌薪芯褋薪芯 褉邪蟹锌褉械写械谢械薪懈械褌芯 薪邪 胁谢邪褋褌懈褌械 懈 胁懈写邪 写褗褉卸邪胁薪芯 褍锌褉邪胁谢械薪懈械, 胁械褉芯褟褌薪芯 褖械 斜褗写邪褌 蟹邪泻谢械泄屑械薪懈. 袧芯 褌芯胁邪 薪械 屑懈 锌芯锌褉械褔懈 写邪 褔械褌邪 褌械蟹懈 谐谢邪胁懈 褋 懈薪褌械褉械褋.
袟邪 写芯斜褉芯 懈谢懈 蟹邪 谢芯褕芯, 锌芯褔褌懈 胁懈薪邪谐懈 褋械 械 芯泻邪蟹胁邪谢 锌褉邪胁 胁 蟹邪泻谢褞褔械薪懈褟褌邪 褋懈 蟹邪 锌芯褋谢械写懈褑懈褌械, 泻芯懈褌芯 褍锌褉邪胁谢械薪懈械褌芯 屑芯卸械 写邪 锌褉懈褔懈薪懈.
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