バートランド・ラッセル『ヒューマン・ソサエティ-倫理学から政治学へ』12-02- Human Society in Ethics and Politics, 1954
* 原著:Human Society in Ethics and Politics, 1954* 邦訳書:バートランド・ラッセル(著),勝部真長・長谷川鑛平(共訳)『ヒューマン・ソサエティ-倫理学から政治学へ』(玉川大学出版部,1981年7月刊。268+x pp.)
『ヒューマン・ソサエティ』第12章:迷信的な倫理学 n.2 |
Human Society in Ethics and Politics, 1954, chapter 12, n.2 | |||
この仮説の裏付けとなるのは、正統派的なテキスト解釈を特徴づける奇妙な選択性から引き出されるかも知れない。福音書には離婚について2つの記述がある: 一方の記述は離婚を全面的に禁じ、もう一方の記述は姦通の場合に離婚を認めている。カトリック教会と英国国教会の聖職者の大多数は、この2つの言明のうち、より人道的な方の言明を拒否している。 |
Each of these propositions has been fervently maintained by large and civilized communities. Some of them are embodied in the criminal law of advanced countries. I am not concerned to argue whether such acts are or are not wicked. What I am concerned with are the reasons given for supposing them to be so. These reasons are derived in some cases from a tradition having a pre-historic origin, but in most cases they are derived from some sacred book which is considered so authoritative that its dicta must never be questioned. Most of the moral exhortation which is practised by the clergy or by those who give strengthening advice in the Y.M.C.A., is concerned with exhorting hearers to obey such precepts; and failure to obey them is viewed conventionally as much more heinous than unkindness, or malice inspired by envy, or group hatred leading to political disaster. A Victorian cotton manufacturer who employed women in his mills might work them for such long hours and for such miserable wages that their health was ruined and their lives were filled with anguish, but if he made enough money, he was respected, and might become a member of Parliament. If, however, it became known that he had had sexual relations with some one among the women in his employ, he was regarded as a sinner, and public honours were not for him. Professional moralists have never considered, and do not now consider, that kindliness, generosity, freedom from envy and malice, are as important morally as obedience to the rules imposed by a traditional code. Indeed, a cynic might be tempted to think that one of the attractions of a traditional code is the opportunities which it affords for thinking ill of other people and for thwarting what should be innocent desires. Support for this supposition may be derived from the curious selectiveness which characterizes the orthodox interpretation of texts. There are in the Gospels two pronouncements on divorce: one forbidding it altogether, the other permitting it for adultery. The Catholic Church and the great majority of Anglican clergymen reject the more humane of these two pronouncements. |