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THREE:CHAPTER III. CONSEQUENCES.CHAPTER XXXVIII. FALSE IDEAS OF UTILITY.
経験ã¨å®Ÿç¸¾ã‚’ã‚‚ã¨ã«ã€ãŠå®¢æ§˜ã®ãƒ‹ãƒ¼ã‚ºã«å¿œã˜ãŸæœ€é©ãªä»•様?システムを構築ã€ã”ææ¡ˆã„ãŸã—ã¾ã™ã€‚
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THREE:
å·¥å ´å»ºå±‹ã€äº‹å‹™æ‰€æ£Ÿã€å€‰åº«ã€è©¦é¨“棟ãªã©ã®å»ºè¨ã‚‚一括ã—ã¦ã”ä¾é ¼ã„ãŸã ã‘ã¾ã™ã€‚
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THREE:D¡¯Alembert, Diderot, Helvetius, Buffon, Hume, illustrious names, which no one can hear without emotion! Your immortal works are my continual study, the object of my occupation by day, of my meditation in the silence of night. Full of the truth which you teach, how could I ever have burned incense to worshipped error, or debased myself to lie to posterity? I find myself rewarded beyond my hopes[6] in the signs of esteem I have received from these celebrated persons, my masters. Convey to each of these, I pray you, my most humble thanks, and assure them that I feel for them that profound and true respect which a feeling soul entertains for truth and virtue.
環境ã«é…æ…®ã—ã€ã‚³ã‚¹ãƒˆãƒ¡ãƒªãƒƒãƒˆã‚’勘案ã—ãŸã€çœã‚¨ãƒãƒ«ã‚®ãƒ¼ã§ã€çœã‚¹ãƒšãƒ¼ã‚¹ãªè¨å‚™ã‚’ã”ææ¡ˆã„ãŸã—ã¾ã™ã€‚
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THREE:The treatise ¡®Dei Delitti,¡¯ instead of throwing any light on the subject of crimes, or on the manner in which they should be punished, tends to establish a system of the most dangerous and novel ideas, which, if adopted, would go so far as to overturn laws received hitherto by the greater part of all civilised nations.
高圧ガスè¨å‚™ã€åœ§åЛ容噍ã®è£½é€ è³‡æ ¼ã‚’æŒã£ãŸè‡ªç¤¾å·¥å ´ã§ã®è£½ä½œã«ã‚ˆã‚Šã€å“質ã€ç´æœŸã‚’管ç†ã—ã¦ãŠã‚Šã¾ã™ã€‚
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THREE:[180]
コストをç©ç®—ã—ã€è¦‹ç©ä¾¡æ ¼ã‚’ã”æç¤ºã—ã¾ã™ã€‚å›žåŽæœŸé–“法ãªã©ã®è¨å‚™æŠ•資ã®çµŒæ¸ˆæ€§è¨ˆç®—ã‚’ãŠå®¢æ§˜ã¨ã”一緒ã«ã‚·ãƒŸãƒ¥ãƒ¬ãƒ¼ã‚·ãƒ§ãƒ³ã™ã‚‹ã“ã¨ã‚‚å¯èƒ½ã§ã™ã€‚
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THREE:Offences, therefore, against personal security and liberty are among the greatest of crimes. Under this head fall not only the assassinations and thefts of the common people, but those also committed by the nobles and magistrates, whose influence, acting with greater force and to a greater distance, destroys in those subject to them all ideas of justice and duty, and gives strength to those ideas of the right of the strongest, which are equally perilous ultimately to him who exercises no less than to him who endures it.
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THREE:
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新製å“ã®ç”Ÿç”£ãƒ—ãƒã‚»ã‚¹ã®æ§‹ç¯‰ã‚‚ã”相談ãã ã•ã„。
プラントã®è¨ˆç”»æ™‚ã‹ã‚‰ã€è¨è¨ˆã€èª¿é”ã€å»ºè¨ã€è©¦é‹è»¢ã€æ›´ã«ã¯å®Œæˆå¾Œã®ãƒ¡ãƒ³ãƒ†ãƒŠãƒ³ã‚¹ã«è‡³ã‚‹ã¾ã§ãƒˆãƒ¼ã‚¿ãƒ«ã«å¯¾å¿œã„ãŸã—ã¾ã™ã€‚å½“ç¤¾ã¯æ©Ÿå™¨è£½ä½œå·¥å ´ã‚’所有ã—ã¦ãŠã‚Šã¾ã™ã®ã§ã€ç´°ã‚„ã‹ãªæ©Ÿå™¨è¨è¨ˆ?製作ãŒå¯èƒ½ã§ã™ã€‚
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FORE:In the third place, there is the discharge from prison; and truly, if the prevention of crime be a main object of society, it is just when a man is released from prison that, from a social point of view, there would seem most reason to send him there. For even if, whilst in prison, he has learned no dishonest means of livelihood, how shall he, when out of it, set about obtaining an honest one? If temptation was too strong for him when all doors were open to him, is it likely to be less strong when most are closed? Will it not be something like a miracle, if, with two pounds paid to him on his discharge and his railway fare paid home, he eat for any considerable time the bread of honesty, and sleep the sleep of the just?That these causes do to a great extent defeat the preventive effect of our penal laws, is proved by the tale of our criminal statistics, which reveal the fact that most of our crime is committed by those who[100] have once been punished, and that of general crime about 77 per cent. is committed with impunity. But if so large a proportion of crimes pass unpunished altogether, it is evident that society depends much less for its general security upon its punishments than is commonly supposed. Might it not, therefore, still further relax such punishments, which are really a severe tax on the great majority of honest people for the repression of the very small proportion who constitute the dishonest part of the community?[58]å·¥å ´å»ºè¨ã€ãƒ—ラント新è¨ã®è¨ˆç”»ã®ç«‹æ¡ˆã«ã¯ã€å¤§ããªåŠ´åŠ›ã‚’è¦ã—ã¾ã™ã€‚当社ã§ã¯ã€ãŠå®¢æ§˜ã®ä¸€åŠ©ã¨ãªã‚‹ã¹ãã€å®˜åºå±Šã‘出ã®åŠ©æˆã‚’行ã„ãªãŒã‚‰ã€å·¥å ´å»ºè¨ã‚’進ã‚ã€æŠ±ãˆã¦ãŠã‚‰ã‚Œã‚‹å•題ã®è§£æ±ºã«å–り組んã§ãŠã‚Šã¾ã™ã€‚
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FORE:Such are some of the problems connected with penology, which best illustrate the imperfection of its hitherto attained results. Only one thing as yet seems to stand out from the mist, which is, that closely associated as crime and punishment are both in thought and speech, they are but little associated in reality. The amount of crime in a country appears to be a given quantity, dependent on quite other causes than the penal laws directed to its repression. The efficiency of the latter seems proportioned[107] to their mildness, not to their severity; such severity being always spoiled by an inevitable moderation in practice. The conclusion, therefore, would seem to be, that a short simple code, with every punishment attached to every offence, with every motive for aggravation of punishment stated, and on so moderate a scale that no discretion for its mitigation should be necessary, would be the means best calculated to give to penal laws their utmost value as preventives of crime, though experience proves that as such preventives their place is a purely secondary one in a really good system of legislation.ä¸»è¦æ©Ÿå™¨ç‰ã®ä»•様を決定ã—ã€ãƒ—ラントã®åŸºæœ¬ãƒ•ãƒãƒ¼ã‚„é…置を決定ã—ã¾ã™ã€‚
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FORE: A contradiction between the laws and the natural feelings of mankind arises from the oaths which are required of an accused, to the effect that he will be a truthful man when it is his greatest interest to be false; as if a man could really swear to contribute to his own destruction, or as if religion would not be silent with most men when their interest spoke on the other side. The experience of all ages has shown that men have abused religion more than any other of the precious gifts of heaven; and for what reason should criminals respect it, when men esteemed as the wisest have often violated it? Too weak, because too far removed from the senses, are[147] for the mass of people the motives which religion opposes to the tumult of fear and the love of life. The affairs of heaven are conducted by laws absolutely different from those which govern human affairs; so why compromise those by these? Why place men in the terrible dilemma of either sinning against God or concurring in their own ruin? The law, in fact, which enforces such an oath commands a man either to be a bad Christian or to be a martyr. The oath becomes gradually a mere formality, thus destroying the force of religious feelings, which for the majority of men are the only pledge of their honesty. How useless oaths are has been shown by experience, for every judge will bear me out when I say that no oath has ever yet made any criminal speak the truth; and the same thing is shown by reason, which declares all laws to be useless, and consequently injurious, which are opposed to the natural sentiments of man. Such laws incur the same fate as dams placed directly in the main stream of a river: either they are immediately thrown down and overwhelmed, or a whirlpool formed by themselves corrodes and undermines them imperceptibly.è¨å‚™ã®æ§‹æˆè¦ç´ ã®è©³ç´°ãªä»•様やé…置を決定ã—ã€å›³é¢ã‚’作æˆã—ã¾ã™ã€‚
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FORE:CHAPTER XLII. CONCLUSION.Divine justice and natural justice are in their essence immutable and constant, because the relation between similar things is always the same; but human or political justice, being nothing more than a relation between a given action and a given state of society, may vary according as such action becomes necessary or useful to society; nor is such justice easily discernible, save by one who analyses the complex and very changeable relations of civil combinations. When once these principles, essentially distinct, become confused, there is no more hope of sound reasoning about public matters. It appertains to the theologian to fix the boundaries between the just and the unjust, in so far as regards the intrinsic goodness or wickedness of an act; to fix the relations between the politically just and unjust appertains to the publicist; nor can the one object cause any detriment to the other, when it is obvious how the virtue that is purely political ought to give place to that immutable virtue which emanates from God.詳細è¨è¨ˆã«åŸºã¥ããƒãƒ³ãƒ—や部å“類ã®è³¼å…¥å“ã®èª¿é”先をé¸å®šã—ã€ç™ºæ³¨ã—ã¾ã™ã€‚
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FORE:安全を第一ã«ã€ç®¡ç†æŠ€è¡“者ãŒè²¬ä»»ã‚’æŒã£ã¦æ–½å·¥ã€å·¥ç¨‹ã€å“質ã®ç®¡ç†ã‚’行ã„ãªãŒã‚‰å”力会社ã¨é€£æºã—進ã‚ã¦ã„ãã¾ã™ã€‚
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FORE: From political morality, unless founded on the immutable sentiments of mankind, no lasting advantage can be hoped. Whatever law deviates from these sentiments will encounter a resistance which will ultimately prevail over it, just in the same way as a force, however slight, if constantly applied, will prevail over a violent motion applied to any physical body.プラント完æˆå¾Œã€æ€§èƒ½ãŒå‡ºã‚‹ã‹è©¦é‹è»¢ã‚’行ã£ã¦ç¢ºèªã€èª¿æ•´ã‚’行ã„ã¾ã™ã€‚
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FORE:In view of these principles it will appear strange (to anyone who does not reflect, that reason has, so to speak, never yet legislated for a nation), that it is just the most atrocious crimes or the most secret and chimerical ones¡ªthat is, those of the least probability¡ªwhich are proved by conjectures or by the weakest and most equivocal proofs: as if it were the interest of the laws and of the judge, not to search for the truth, but to find out the crime; as if the danger of condemning an innocent man were not so much the greater, the greater the probability of his innocence over that of his guilt.ãƒ—ãƒ©ãƒ³ãƒˆã€æ©Ÿå™¨ã®å®‰å…¨ã¨å®‰å®šç¨¼åƒã®ãŸã‚ã«ã€å®šæœŸçš„ãªãƒ¡ãƒ³ãƒ†ãƒŠãƒ³ã‚¹ã‚’ãŠè–¦ã‚ã„ãŸã—ã¾ã™ã€‚
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FORE:Capital punishment becomes a spectacle for the majority of mankind, and a subject for compassion and abhorrence for others; the minds of the spectators are more filled with these feelings than with the wholesome terror the law pretends to inspire. But in moderate and continuing penalties the latter is the predominant feeling, because it is the only one. The limit, which the legislator should affix to the severity of penalties, appears to lie in the first signs of a feeling[173] of compassion becoming uppermost in the minds of the spectators, when they look upon the punishment rather as their own than as that of the criminal.生産é‡ã‚’減らã™ã“ã¨ãªãã€ç”Ÿç”£èƒ½åŠ›ã‚’å¢—å¼·ã™ã‚‹ãªã©ã€ãŠå®¢æ§˜ã®ã”è¦æœ›ã«ãŠå¿œãˆã§ãã‚‹ã‚½ãƒªãƒ¥ãƒ¼ã‚·ãƒ§ãƒ³ã‚’ã”ææ¡ˆã„ãŸã—ã¾ã™ã€‚
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