Lectures on the Principles of Political ObligationLongmans, Green, 1895 - 252 頁 |
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常見字詞
according actually agent arise Aristotle assembly attained called capacity character citizen claim common conceive conception consciousness constitutes covenant crime derived desire determinate person distinction doctrine enforced established exer exercise existence expression fact force freedom fulfil function habitual obedience Hegel Hobbes human idea imperium implies individual institutions interest jura jure jus civile jus naturæ jus naturale justified law of nature legislative Locke maintained maintenance means ment merely moral duty motives nation natural rights necessary object organisation pact particular peccatum perfect law perfection person or persons political obligation political society positive law possession possible potentia prevent punishment quæ question quod realisation reason recognised regard relation render resistance rights and obligations Roman Empire Rousseau secured self-realising principle sense slave slavery social sove sovereign power sovereignty Spinoza statu naturali sui juris supposed supreme coercive power theory thing tion true violation well-being
熱門章節
第 61 頁 - And in him consisteth the essence of the commonwealth; which, to define it, is "one person, of whose acts a great multitude by mutual covenants one with another have made themselves every one the author, to the end he may use the strength and means of them all as he shall think expedient, for their peace and common defence.
第 94 頁 - Every positive law, or every law simply and strictly so called, is set by a sovereign person, or a sovereign body of persons, to a member or members of the independent political society wherein that person or body is sovereign or supreme.
第 86 頁 - There is often a great difference between the will of all and the general will.
第 64 頁 - ... where there is no coercive power erected, that is, where there is no commonwealth, there is no propriety, all men having right to all things: therefore where there is no commonwealth, there nothing is unjust. So that the nature of justice consisteth in keeping of valid covenants; but the validity of covenants begins not but with the constitution of a civil power, sufficient to compel men to keep them; and then it is also that propriety begins.
第 61 頁 - I authorise and give up my right of governing myself to this man, or to this assembly of men, on this condition; that thou give up thy right to him, and authorise all his actions in like manner.
第 79 頁 - To what gross absurdities the following of custom when reason has left it may lead, we may be satisfied when we see the bare name of a town, of which there remains not so much as the ruins, where scarce so much housing as a sheep-cote, or more inhabitants than a shepherd is to be found, sends as many representatives to the grand assembly of law-makers as a whole county numerous in people and powerful in riches. This strangers stand amazed at, and every one must confess needs a remedy.
第 79 頁 - ... as many representatives to the grand assembly of law-makers as a whole county numerous in people and powerful in riches. This strangers stand amazed at, and every one must confess needs a remedy ; though most think it hard to find one, because the constitution of the legislative being the original and supreme act of the society, antecedent to all positive laws in it, and depending wholly on the people, no inferior power can alter it.
第 95 頁 - There is, in every independent political community — that is, in every political community not in the habit of obedience to a superior above itself — some single person or some combination of persons which has the power of compelling the other members of the community to do exactly as it pleases.
第 65 頁 - A law of nature, lex naturalis, is a precept or general rule, found out by reason, by which a man is forbidden to do that which is destructive of his life, or taketh away the means of preserving the same; and to omit that by which he thinketh it may be best preserved.
第 94 頁 - If a determinate human superior, not in a habit of obedience to a like superior, receive habitual obedience from the bulk of a given society, that determinate superior is sovereign in that society, and the society (including the superior) is a society political and independent.