Political Science: Or, The State Theoretically and Practically Considered, Volume 1 |
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Page 9
... tribes and races that are somewhat above the lowest level at which men have been found . Were this true , it would only show that there is a certain degradation in which moral ideas have almost faded out from a savage tribe . But the ...
... tribes and races that are somewhat above the lowest level at which men have been found . Were this true , it would only show that there is a certain degradation in which moral ideas have almost faded out from a savage tribe . But the ...
Page 33
... tribes by the side . of freemen , but in other respects was like the colonus . * A hereditary tenant may have all political rights , but is not fully free if he cannot become quit of his obligation resulting from the tenure of land by ...
... tribes by the side . of freemen , but in other respects was like the colonus . * A hereditary tenant may have all political rights , but is not fully free if he cannot become quit of his obligation resulting from the tenure of land by ...
Page 38
... tribes . The goël , or avenger of blood in the first sense of the word , was the redeemer of land , which by law could not be alienated in perpetuity from the family ; then the next of kin , and then , as such , the punisher of one who ...
... tribes . The goël , or avenger of blood in the first sense of the word , was the redeemer of land , which by law could not be alienated in perpetuity from the family ; then the next of kin , and then , as such , the punisher of one who ...
Page 39
... tribes of still inferior civilization . We may add that the Greeks , as they appear in Homer , had blood - revenge , and that there is a trace of it among the Romans . That it was widely extended among the ancient Germans is certain ...
... tribes of still inferior civilization . We may add that the Greeks , as they appear in Homer , had blood - revenge , and that there is a trace of it among the Romans . That it was widely extended among the ancient Germans is certain ...
Page 48
... tribe or community , then through such a society to a smaller one , and so to the individual at the end of the series . Thus not only all land , but all things material , whether inhering in the land or separable from it , would be the ...
... tribe or community , then through such a society to a smaller one , and so to the individual at the end of the series . Thus not only all land , but all things material , whether inhering in the land or separable from it , would be the ...
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absolute according action Aristotle Athens atimia authority belong body called citizens civil Comp consent constitution contract courts crime criminal despotism doctrine duty election elective monarchy equal especially evil existence exogamy feeling feudal force freedom give hands house of lords human individual injury institutions judge jural jus naturale justice kind king labor land legislation liberty limits magistrates marriage ment mixed government monarchy moral nation natural law nature necessary obligation offences oligarchy opinion parliament party penalty Plato political prevent principle private persons protection punishment question race reason regard relations religion religious revolution right of property Roman Roman law rule ruler says seems sense social social contract society sovereign Sparta state's Tacitus territory theocracy theory things tion tribes union usage violation vote witan witenagemote wrong Yale College
Popular passages
Page 249 - The only part of the conduct of any one, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.
Page 411 - The Tenure of Kings and Magistrates PROVING THAT IT IS LAWFUL, AND HATH BEEN HELD SO THROUGH ALL AGES, FOR ANY WHO HAVE THE POWER TO CALL TO ACCOUNT A TYRANT, OR WICKED KING, AND AFTER DUE CONVICTION TO DEPOSE AND PUT HIM TO DEATH, IF THE ORDINARY MAGISTRATE HAVE NEGLECTED OR DENIED TO DO IT.
Page 203 - 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.
Page 254 - But with regard to the merely contingent or, as it may be called, constructive injury which a person causes to society, by conduct which neither violates any specific duty to the public, nor occasions perceptible hurt to any assignable individual except himself ; the inconvenience is one which society can afford to bear, for the sake of the greater good of human freedom.
Page 338 - ... for he is the minister of God to thee for good. But if thou do that which is evil, be afraid ; for he beareth not the sword in vain. For he is a minister of God, a revenger to execute wrath upon him that doeth evil.
Page 332 - And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
Page 169 - Law in general is human reason, inasmuch as it governs all the inhabitants of the earth ; the political and civil laws of each nation ought to be only the particular cases in which human reason is applied.
Page 412 - It follows, lastly, that since the king or magistrate holds his authority of the people, both originally and naturally for their good in the first place, and not his own, then may the people, as oft as they shall judge it for the best, either choose him or reject him, retain him or depose him, though no tyrant, merely by the liberty and right of freeborn men to be governed as seems to them best.
Page 332 - Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you, and the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants.
Page 255 - In the first place, it must by no means be supposed, because damage, or probability of damage, to the interests of others can alone justify the interference of society, that therefore it always does justify such interference. In many cases an individual, in pursuing a legitimate object, necessarily and therefore legitimately causes pain or loss to others, or intercepts a good which they had a reasonable hope of obtaining.