第70章

He smiles at the impotence of despotism; he fills up his existence with serene enjoyment and industrious benevolence. Civil liberty is chiefly desirable as a means to procure and perpetuate this temper of mind. They therefore begin at the wrong end, who make haste to overturn and confound the usurped powers of the world. Make men wise, and by that very operation you make them free. Civil liberty follows as a consequence of this; no usurped power can stand against the artillery of opinion. Everything then is in order, and succeeds at its appointed time. How unfortunate is it that men are so eager to strike and have so little constancy to reason!

It is probable that this question of resistance would never have admitted of so long a controversy, if the advocates of the system of liberty promulgated in the last century had not, unobserved to themselves, introduced a confusion into the question. Resistance may be employed, either to repel the injuries committed against the nation generally, or such as, in their immediate application, relate to the individual. To the first of these the preceding reasonings principally apply. The injuries to a nation depend for their nature, for the most part, upon their permanency, and therefore admit of the utmost sobriety and deliberation as to the mode in which they are to be remedied. Individuals may be injured or destroyed by a specific act of tyranny, but nations cannot; the principal mischief to the nation lies in the presage contained in the single act, of the injustice that is to continue to be exercised. Resistance, by the very meaning of the term, as it is used in political enquiry, signifies a species of conduct that is to be adopted in relation to an established authority: but an old grievance seems obviously to lead, as its counterpart, to a gradual and temperate remedy.

The consideration which, by being confounded with this, has served to mislead certain enquirers is that of what is commonly known by the name of self-defence, or, more properly, the duty obliging each individual to repel, as far as lies in his power, any violent attack made either upon himself or another. This, by the terms of the question, is a circumstance that does not admit of delay; the benefit of the remedy entirely.depends upon the time of the application. The principle in this case is of easy development. Force is an expedient the use of which is much to be deplored.

It is contrary to the nature of intellect, which cannot be improved but by conviction and persuasion. It corrupts the man that employs it, and the man upon whom it is employed. But it seems that there are certain cases so urgent as to oblige us to have recourse to this injurious expedient:Chapter n other words, there are cases where the mischief to accrue from not violently counteracting the perverseness of the individual is greater than the mischief which the violence necessarily draws along with it. Hence it appears that the ground justifying resistance, in every case where it can be justified, is that of the good likely to result from such interference being greater than the good to result from omitting it.

There are probably cases where, as in a murder for example about to be committed on a useful and valuable member of society, the chance of preventing it by any other means than instantaneous resistance is so small as by no means to vindicate us in incurring the danger of so mischievous a catastrophe. But will this justify us, in the case of an individual oppressed by the authority of a community? Let us suppose that there is a country in which some of its best citizens are selected as objects of vengeance by an alarmed and jealous tyranny. It cannot reasonably be doubted that every man, a condemned felon or murderer, is to be commended for quietly withdrawing himself from the execution of the law; much more such persons as have now been described. But ought those well affected citizens that are still at large to rise in behalf of their brethren under persecution?

Every man that is disposed to enter into such a project, and who is anxious about the moral rectitude of his conduct, must rest its justification upon one of the two grounds above stated: either the immediate purpose of his rising is the melioration of public institutions, or it is to be estimated with reference to the meritoriousness of the individuals in question. The first of these has been sufficiently discussed; we will suppose therefore that he confines himself to the last. Here, as has been already observed, the whole, as a moral question, will turn upon the comparative benefit or mischief to result from the resistance to be employed. The disparity is great indeed between the resistance ordinarily suggested by the term self-defence, and the resistance which must expect to encounter in its progress the civil power of the country. In the first, the question is of a moment; if you succeed in the instant of your exertion, you may expect the applause, rather than the prosecution, of executive authority. But, in the latter, the end will scarcely be accomplished but by the overthrow of the government itself. Let the lives of the individuals in supposition be as valuable as you please, the value will necessarily be swallowed up in the greater questions that occur in the sequel. Those questions therefore are the proper topics of attention; and we shall be to blame if we suffer ourselves to be led unawares into a conduct the direct tendency of which is the production of one sort of event, while all we intended was the production of another. The value of individuals ought not to be forgotten; there are men whose safety should be cherished by us with anxious attention; but it is difficult to imagine a case in which, for their sake, the lives of thousands, and the fate of millions, should be committed to risk.