antototo

un ptit message que j'aimerais qu'on me traduise.


"je ne veux plus te parler, je te deteste"


c'est pour une amie avec qui on se dis ca tout le temps (en faites pour dire je t'aime trop reste avec moi pour toujours).

voila ca serait trés aimable de votre part

ah oui en version phonétique sera parfaite

merci bcp

djaffar

Chapter 1
Question stated - Little prospect of a determination of it, from the
enmity of the opposing parties - The principal argument against the
perfectibility of man and of society has never been fairly answered -
Nature of the difficulty arising from population - Outline of the
principal argument of the Essay
THE great and unlooked for discoveries that have taken place of late
years in natural philosophy, the increasing diffusion of general
knowledge from the extension of the art of printing, the ardent and
unshackled spirit of inquiry that prevails throughout the lettered and
even unlettered world, the new and extraordinary lights that have been
thrown on political subjects which dazzle and astonish the
understanding, and particularly that tremendous phenomenon in the
political horizon, the French Revolution, which, like a blazing comet,
seems destined either to inspire with fresh life and vigour, or to
scorch up and destroy the shrinking inhabitants of the earth, have all
concurred to lead many able men into the opinion that we were touching
on a period big with the most important changes, changes that would in
some measure be decisive of the future fate of mankind.
It has been said that the great question is now at issue, whether
man shall henceforth start forwards with accelerated velocity towards
illimitable, and hitherto unconceived improvement, or be condemned to a
perpetual oscillation between happiness and misery, and after every
effort remain still at an immeasurable distance from the wished-for
goal.
Yet, anxiously as every friend of mankind must look forwards to the
termination of this painful suspense, and eagerly as the inquiring mind
would hail every ray of light that might assist its view into futurity,
it is much to be lamented that the writers on each side of this
momentous question still keep far aloof from each other. Their mutual
arguments do not meet with a candid examination. The question is not
brought to rest on fewer points, and even in theory scarcely seems to be
approaching to a decision.
The advocate for the present order of things is apt to treat the
sect of speculative philosophers either as a set of artful and designing
knaves who preach up ardent benevolence and draw captivating pictures of
a happier state of society only the better to enable them to destroy the
present establishments and to forward their own deep-laid schemes of
ambition, or as wild and mad-headed enthusiasts whose silly speculations
and absurd paradoxes are not worthy the attention of any reasonable man.

The advocate for the perfectibility of man, and of society, retorts
on the defender of establishments a more than equal contempt. He brands
him as the slave of the most miserable and narrow prejudices; or as the
defender of the abuses. of civil society only because he profits by
them. He paints him either as a character who prostitutes his
understanding to his interest, or as one whose powers of mind are not of
a size to grasp any thing great and noble, who cannot see above five
yards before him, and who must therefore be utterly unable to take in
the views of the enlightened benefactor of mankind.
In this unamicable contest the cause of truth cannot but suffer. The
really good arguments on each side of the question are not allowed to
have their proper weight. Each pursues his own theory, little solicitous
to correct or improve it by an attention to what is advanced by his
opponents.
The friend of the present order of things condemns all political
speculations in the gross. He will not even condescend to examine the
grounds from which the perfectibility of society is inferred. Much less
will he give himself the trouble in a fair and candid manner to attempt
an exposition of their fallacy.
The speculative philosopher equally offends against the cause of
truth. With eyes fixed on a happier state of society, the blessings of
which he paints in the most captivating colours, he allows himself to
indulge in the most bitter invectives against every present
establishment, without applying his talents to consider the best and
safest means of removing abuses and without seeming to be aware of the
tremendous obstacles that threaten, even in theory, to oppose the
progress of man towards perfection.
It is an acknowledged truth in philosophy that a just theory will
always be confirmed by experiment. Yet so much friction, and so many
minute circumstances occur in practice, which it is next to impossible
for the most enlarged and penetrating mind to foresee, that on few
subjects can any theory be pronounced just, till all the arguments
against it have been maturely weighed and clearly and consistently
refuted.
I have read some of the speculations on the perfectibility of man
and of society with great pleasure. I have been warmed and delighted
with the enchanting picture which they hold forth. I ardently wish for
such happy improvements. But I see great, and, to my understanding,
unconquerable difficulties in the way to them. These difficulties it is
my present purpose to state, declaring, at the same time, that so far
from exulting in them, as a cause of triumph over the friends of
innovation, nothing would give me greater pleasure than to see them
completely removed.
The most important argument that I shall adduce is certainly not
new. The principles on which it depends have been explained in part by
Hume, and more at large by Dr Adam Smith. It has been advanced and
applied to the present subject, though not with its proper weight, or in
the most forcible point of view, by Mr Wallace, and it may probably have
been stated by many writers that I have never met with. I should
certainly therefore not think of advancing it again, though I mean to
place it in a point of view in some degree different from any that I
have hitherto seen, if it had ever been fairly and satisfactorily
answered.
The cause of this neglect on the part of the advocates for the
perfectibility of mankind is not easily accounted for. I cannot doubt
the talents of such men as Godwin and Condorcet. I am unwilling to doubt
their candour. To my understanding, and probably to that of most others,
the difficulty appears insurmountable. Yet these men of acknowledged
ability and penetration scarcely deign to notice it, and hold on their
course in such speculations with unabated ardour and undiminished
confidence. I have certainly no right to say that they purposely shut
their eyes to such arguments. I ought rather to doubt the validity of
them, when neglected by such men, however forcibly their truth may
strike my own mind. Yet in this respect it must be acknowledged that we
are all of us too prone to err. If I saw a glass of wine repeatedly
presented to a man, and he took no notice of it, I should be apt to
think that he was blind or uncivil. A juster philosophy might teach me
rather to think that my eyes deceived me and that the offer was not
really what I conceived it to be.
In entering upon the argument I must premise that I put out of the
question, at present, all mere conjectures, that is, all suppositions,
the probable realization of which cannot be inferred upon any just
philosophical grounds. A writer may tell me that he thinks man will
ultimately become an ostrich. I cannot properly contradict him. But
before he can expect to bring any reasonable person over to his opinion,
he ought to shew that the necks of mankind have been gradually
elongating, that the lips have grown harder and more prominent, that the
legs and feet are daily altering their shape, and that the hair is
beginning to change into stubs of feathers. And till the probability of
so wonderful a conversion can be shewn, it is surely lost time and lost
eloquence to expatiate on the happiness of man in such a state; to
describe his powers, both of running and flying, to paint him in a
condition where all narrow luxuries would be contemned, where he would
be employed only in collecting the necessaries of life, and where,
consequently, each man's share of labour would be light, and his portion
of leisure ample.
I think I may fairly make two postulata.
First, That food is necessary to the existence of man.
Secondly, That the passion between the sexes is necessary and will
remain nearly in its present state.
These two laws, ever since we have had any knowledge of mankind,
appear to have been fixed laws of our nature, and, as we have not
hitherto seen any alteration in them, we have no right to conclude that
they will ever cease to be what they now are, without an immediate act
of power in that Being who first arranged the system of the universe,
and for the advantage of his creatures, still executes, according to
fixed laws, all its various operations.
I do not know that any writer has supposed that on this earth man
will ultimately be able to live without food. But Mr Godwin has
conjectured that the passion between the sexes may in time be
extinguished. As, however, he calls this part of his work a deviation
into the land of conjecture, I will not dwell longer upon it at present
than to say that the best arguments for the perfectibility of man are
drawn from a contemplation of the great progress that he has already
made from the savage state and the difficulty of saying where he is to
stop. But towards the extinction of the passion between the sexes, no
progress whatever has hitherto been made. It appears to exist in as much
force at present as it did two thousand or four thousand years ago.
There are individual exceptions now as there always have been. But, as
these exceptions do not appear to increase in number, it would surely be
a very unphilosophical mode of arguing to infer, merely from the
existence of an exception, that the exception would, in time, become the
rule, and the rule the exception.
Assuming then my postulata as granted, I say, that the power of
population is indefinitely greater than the power in the earth to
produce subsistence for man.
Population, when unchecked, increases in a geometrical ratio.
Subsistence increases only in an arithmetical ratio. A slight
acquaintance with numbers will shew the immensity of the first power in
comparison of the second.
By that law of our nature which makes food necessary to the life of
man, the effects of these two unequal powers must be kept equal.
This implies a strong and constantly operating check on population
from the difficulty of subsistence. This difficulty must fall somewhere
and must necessarily be severely felt by a large portion of mankind.
Through the animal and vegetable kingdoms, nature has scattered the
seeds of life abroad with the most profuse and liberal hand. She has
been comparatively sparing in the room and the nourishment necessary to
rear them. The germs of existence contained in this spot of earth, with
ample food, and ample room to expand in, would fill millions of worlds
in the course of a few thousand years. Necessity, that imperious all
pervading law of nature, restrains them within the prescribed bounds.
The race of plants and the race of animals shrink under this great
restrictive law. And the race of man cannot, by any efforts of reason,
escape from it. Among plants and animals its effects are waste of seed,
sickness, and premature death. Among mankind, misery and vice. The
former, misery, is an absolutely necessary consequence of it. Vice is a
highly probable consequence, and we therefore see it abundantly prevail,
but it ought not, perhaps, to be called an absolutely necessary
consequence. The ordeal of virtue is to resist all temptation to evil.
This natural inequality of the two powers of population and of
production in the earth, and that great law of our nature which must
constantly keep their effects equal, form the great difficulty that to
me appears insurmountable in the way to the perfectibility of society.
All other arguments are of slight and subordinate consideration in
comparison of this. I see no way by which man can escape from the weight
of this law which pervades all animated nature. No fancied equality, no
agrarian regulations in their utmost extent, could remove the pressure
of it even for a single century. And it appears, therefore, to be
decisive against the possible existence of a society, all the members of
which should live in ease, happiness, and comparative leisure; and feel
no anxiety about providing the means of subsistence for themselves and
families.
Consequently, if the premises are just, the argument is conclusive
against the perfectibility of the mass of mankind.
I have thus sketched the general outline of the argument, but I will
examine it more particularly, and I think it will be found that
experience, the true source and foundation of all knowledge, invariably
confirms its truth.

xpsal

je ne veux plus te parler, je te deteste = لااريد ان اكلمك, اكرهك = la urido an ukallimak, akrahuki

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