女權(quán)宣言（1791年法國(guó)德古熱發(fā)表的宣言）

著作背景

在歐洲大陸，女權(quán)運(yùn)動(dòng)的源頭一般被認(rèn)為來(lái)自法國(guó)大革命自由平等思潮的影響。18世紀(jì)90年代，巴黎出現(xiàn)了一些女性的俱樂(lè)部，她們要求教育權(quán)和就業(yè)權(quán)，著名女權(quán)活動(dòng)家瑪麗·戈茲（Marie Gouze，別名奧蘭普·德古熱）代表她的俱樂(lè)部發(fā)表了第一個(gè)“女權(quán)宣言”，主張自由平等的公平權(quán)利不能僅限于男性。她在法國(guó)大革命后期遇害，女權(quán)俱樂(lè)部也被解散。在以后的年代中，女性組織一再重組，但總是遇到男權(quán)社會(huì)的敵意，有時(shí)甚至激起暴力沖突。

著作原因

奧蘭普·德古熱（瑪麗·戈茲）

血腥結(jié)局

奧林拍·德·古杰（OlylnpedeGoUgdes）1789年提出了《女權(quán)宣言》，和《人權(quán)宣言》相抗衡。她在宣言中要求廢除一切男性特權(quán)，但不久她就被送上斷頭臺(tái)。當(dāng)時(shí)還出現(xiàn)了一些短命的刊物，少數(shù)婦女徒勞地從事政治活動(dòng)。

著作內(nèi)容

Man, are you capable of being just? It is a woman who poses the question; you will not deprive her of that right at least. Tell me, what gives you sovereign empire to oppress my sex? Your strength? Your talents? Observe the Creator in his wisdom; survey in all her grandeur that nature with whom you seem to want to be in harmony, and give me, if you dare, an example of this tyrannical empire. Go back to animals, consult the elements, study plants, finally glance at all the modifications of organic matter, and surrender to the evidence when I offer you the means; search, probe, and distinguish, if you can, the sexes in the administration of nature. Everywhere you will find them mingled; everywhere they cooperate in harmonious togetherness in this immortal masterpiece.

男人，你們真的公正嗎？是女人提出了這個(gè)問(wèn)題；你至少不能剝奪她提出問(wèn)題的權(quán)利。告訴我，是誰(shuí)給了你們壓迫我性別的權(quán)利？是你們的力量嗎？還是你們的才能？看看造物主的智慧；回顧那你們欲與之和諧共存的輝煌的大自然，然后，如果你們敢的話，“從自然界”給我“找出”一個(gè)像你們這樣暴虐統(tǒng)治的例子吧！回到動(dòng)物當(dāng)中看看，請(qǐng)教請(qǐng)教（化學(xué)）元素，研究研究植物，最后看一眼有機(jī)界的一切變異，然后，向我給你們的這些證據(jù)低頭認(rèn)錯(cuò)吧！如果你能的話，不如搜索一下，調(diào)查一下，區(qū)別一下，那自然界中的性別吧！在每一個(gè)角落，你都會(huì)看到它們聯(lián)系（混合）在一起；在每一個(gè)角落，它們都在大自然（那永垂不朽的作品）當(dāng)中和諧共存，共同合作。

Man alone has raised his exceptional circumstances to a principle. Bizarre, blind, bloated with science and degenerated - in a century of enlightenment and wisdom - into the crass est ignorance, he wants to command as a despot a sex which is in full possession of its intellectual faculties; he pretends to enjoy the Revolution and to claim his rights to equality in order to say nothing more about it.

男人自己已經(jīng)把他們“相對(duì)與自然界的兩性平等”例外的狀況，當(dāng)作一種“理所當(dāng)然的”原則了?！八麄儭惫终Q、盲目、因科技而自我膨脹、墮落——在一個(gè)啟蒙和智慧的世紀(jì)里——進(jìn)入到最愚笨（不顧及他人感受的）的歧視當(dāng)中，他們妄圖發(fā)號(hào)施令，就像一個(gè)暴君，一個(gè)壟斷著理性思維能力的性別；他們自命支持“法國(guó)”大革命，宣布他們的平等權(quán)利，以便于不必再說(shuō)更多的話。（不必再顧及女人的權(quán)利）

Mothers, daughters, sisters [and] representatives of the nation demand to be constituted into a national assembly. Believing that ignorance, omission, or scorn for the rights of woman are the only causes of public misfortunes and of the corruption of governments, [the women] have resolved to set forth in a solemn declaration the natural, inalienable, and sacred rights of woman in order that this declaration, constantly exposed before all the members of the society, will ceaselessly remind them of their rights and duties; in order that the authoritative acts of women and the authoritative acts of men may be at any moment compared with and respectful of the purpose of all political institutions; and in order that citizens' demands, henceforth based on simple and incontestable principles, will always support the constitution, good morals, and the happiness of all.

Consequently, the sex that is as superior in beauty as it is in courage during the suffering of maternity recognized and declares in the presence and under the auspices of the Supreme Being, the following Rights of Woman and of Female Citizens.

母親們，女兒們，姐妹們，國(guó)家的這些代表們要求“取得”參加國(guó)民大會(huì)“的資格”。婦女們相信，歧視、忽視或?qū)D女權(quán)利的輕視是“婦女的”社會(huì)不幸和政府腐敗的唯一原因。她們決定，莊嚴(yán)宣告她們天賦的（自然的）、不可轉(zhuǎn)讓的神圣的婦女權(quán)利，以便于使這份經(jīng)常性地對(duì)全體社會(huì)成員公開的宣言不斷地提醒婦女“意識(shí)到”自己的權(quán)利和義務(wù)；以便于婦女的權(quán)力行為（法案）（authoritativeacts）和男人的權(quán)力行為在任何時(shí)候都能相提并論，被鄭重（受尊重地）作為一切政治制度的目的；以便于使公民的要求，從今以后能夠建立在簡(jiǎn)單和不可否認(rèn)（無(wú)可爭(zhēng)辯）的原則的基礎(chǔ)上，能永遠(yuǎn)支撐起憲法、良好道德和全體人民的幸福。

因此，那正受到母性束縛的、既美麗又勇敢的性別，在上帝的在場(chǎng)和支持下，認(rèn)可并宣布女權(quán)和女公民權(quán)如下。

Article 1

Woman is born free and lives equal to man in her rights. Social distinctions can be based only on the common utility.

第一條

婦女生來(lái)就是自由的，在她們的權(quán)利方面和男人是平等的。（在權(quán)利方面，婦女生來(lái)而且始終是自由的，和男人是平等的。）社會(huì)分工（區(qū)別）只能建立在這一普遍原則（效用）的基礎(chǔ)上。（只有在公共利用上才顯出社會(huì)上的差別。）

Article 2

The purpose of any political association is the conservation of the natural and imprescriptible rights of woman and man; these rights are liberty, property, security, and especially resistance to oppression.

第二條

任何政治結(jié)合的目的都是為了保護(hù)婦女和男人的自然和不受時(shí)效限制（不可動(dòng)搖）的權(quán)利；那就是：自由權(quán)、財(cái)產(chǎn)權(quán)、安全權(quán)，還有反抗壓迫的權(quán)利。

Article 3

The principle of all sovereignty rests essentially with the nation, which is nothing but the union of woman and man; no body and no individual can exercise any authority which does not come expressly from it [the nation].

第三條

任何主權(quán)的原則，根本上取決于人民（國(guó)家、民族），而人民不過(guò)是男人和女人的聯(lián)合體；沒(méi)有任何一個(gè)組織或個(gè)人可以行使未經(jīng)人民明確授予的權(quán)利。

Article 4

Liberty and justice consist of restoring all that belongs to others; thus, the only limits on the exercise of the natural rights of woman are perpetual male tyranny; these limits are to be reformed by the laws of nature and reason.

第四條

自由和公正是指從事一切無(wú)害于他人的權(quán)利（由恢復(fù)所有其他人的東西組成的）；那么，婦女行使她們自然權(quán)利的唯一限制，就是持續(xù)的男性暴政。這些限制將被自然法律和理性所革除。

Article 5

Laws of nature and reason proscribe all acts harmful to society; everything which is not prohibited by these wise and divine laws cannot be prevented, and no one can be constrained to do what they do not command.

第五條

“只有”自然法律和理性宣告一切對(duì)社會(huì)有害的行為；任何沒(méi)有被這些明智的、天賜的法律禁止的[事]都不受禁阻，而且任何人都不能被強(qiáng)迫去做法律沒(méi)有規(guī)定[他們?nèi)プ龅腯事。

Article 6

The laws must be the expression of the general will; all female and male citizens must contribute either personally or through their representatives to its formation; it must be the same for all: male and female citizens, being equal in the eyes of the law, must be equally admitted to all honors, positions, and public employment according to their capacity and without other distinctions besides those of their virtues and talents.

第六條

法律必須代表（是）公意；每一個(gè)女性和男性公民都必須（有權(quán)）親自，或通過(guò)代表來(lái)參與立法；法律對(duì)任何人都應(yīng)該是一樣的：無(wú)論是男性還是女性公民，在法律面前一律平等，對(duì)于任何榮譽(yù)、地位和公職都應(yīng)該是平等的，只根據(jù)能力“授予”，不因他們的道德和才干之外的區(qū)別“而有所差別”。

Article 7

No woman is an exception: she is accused, arrested, and detained in cases determined by law. Women, like men, obey this rigorous law.

第七條

沒(méi)有婦女例外：婦女只能根據(jù)法律被指控、逮捕和拘留。婦女和男人一樣，遵守嚴(yán)謹(jǐn)?shù)姆伞?/p>

Article 8

The law must establish only those penalties that are strictly and obviously necessary, and no one can be punished except by virtue of a law established and promulgated prior to the crime and legallyapplicable to women.

第八條

法律只能進(jìn)行嚴(yán)格的、明顯是必需的處罰，而且除非由在犯罪之前制定并公布的、對(duì)婦女來(lái)說(shuō)是合適的法律“處罰”，沒(méi)有人能被處罰（不能處罰任何人）。

Article 9

Once any woman is declared guilty, complete rigor is [to be] exercisedby the law.

第九條

即使任何婦女被宣布有罪，酷刑都應(yīng)該被依法嚴(yán)懲。

Article 10

No one is to be disquieted for his very basic opinions; woman has the right to mount the scaffold; she must equally have the right to mount the rostrum, provided that her demonstrations do not disturb the legally established public order.

第十條

任何人都不能為他最基本的權(quán)利而憂慮（被干涉）；婦女有權(quán)登上絞刑臺(tái)；她們必須享有平等的權(quán)利登上講臺(tái)，只要她的演講不違反法定的公共秩序。

Article 11

The free communication of thoughts andopinions is one of the most precious rights of woman, since the liberty assuresthe recognition of children by their fathers. Any female citizen thus may sayfreely, I am the mother of a child which belongs to you, without being forcedby a barbarous prejudice to hide the truth; [an exception may be made] torespond to the abuse of this liberty in cases determined by the law.

第十一條

自由交流思想和觀點(diǎn)的權(quán)利，是婦女最寶貴的權(quán)利之一，既然這一自由使孩子認(rèn)識(shí)他們的父親，那么，任何女性公民[也]都可以自由地說(shuō)，“我是你孩子的母親”，而不被野蠻的偏見強(qiáng)迫著隱藏這一事實(shí)；“除非是”法定的濫用這一自由權(quán)（言論自由）的行為，“才可以禁止”。

Article 12

The guarantee of the rights of woman and the female citizen implies amajor benefit; this guarantee must be instituted for the advantage of all, andnot for the particular benefit of those to whom it is entrusted.

第十二條

女權(quán)和女公民權(quán)的保證必然包含一項(xiàng)主要的利益；這一保證必須是為全體“婦女和女公民”制定的，而不是專門為了有利于被委托“制定這一保證”的人。

Article 13

For the support of the public force and the expenses of administration,the contributions of woman and man are equal; she share all the duties[corvees] and all the painful tasks; therefore, she must have the same share inthe distribution of positions, employments, offices, honors and jobs[industrie].

第十三條

為了支持公共武裝力量和行政管理支出，女人和男人的貢獻(xiàn)是平等的；婦女承擔(dān)所有“應(yīng)承擔(dān)的”義務(wù)（徭役）和辛苦的工作；那么，她們必須同樣享有在地位、職業(yè)、職務(wù)、榮譽(yù)和就業(yè)方面的“平等”分配。

Article 14

Female and male citizens have the right to verify, either by themselvesor through their representatives, the necessity of the public contribution.This can only apply to women if they are granted an equal share, not only ofwealth, but also of public administration, and in the determination of theproportion, the base, the collection, and the duration of the tax.

第十四條

女性和男性公民有核實(shí)公共捐款（賦稅）必要性的權(quán)利，無(wú)論是親自還是通過(guò)代表。賦稅只有在婦女得到平等的負(fù)擔(dān)——不僅是財(cái)產(chǎn)，還有公共管理——的情況下才能“征收”，并且要由”女性和男性公民“決定它的稅率、客體（基礎(chǔ)）、征收方式和持續(xù)時(shí)間。

Article 15

The collectivity of women, joined for taxpurposed to the aggregate of men, has the right to demand an accounting of hisadministration from any public agent.

第十五條

全體像男人那樣納稅的婦女，都有權(quán)要求知道任何公共部門的行政事務(wù)（要求政府向其報(bào)告工作）。

Article 16

第十六條

No society has a constitution without the guarantee of the rights andthe separation of powers; the constitution is null if the majority ofindividuals comprising the nation have not cooperated in drafting it.

任何社會(huì)都不會(huì)有一部沒(méi)有權(quán)力的分立和權(quán)利的保障的憲法；如果組織國(guó)家的大部分人沒(méi)有參與起草憲法，這部憲法就是無(wú)效的。

Article 17

Property belongs to both sexes whether united or separate; for each itis an inviolable and sacred right; no on can be deprived of it, since it is thetrue patrimony of nature, unless the legally determined public need obviouslydictates it, and then only with a just and prior indemnity.

第十七條

財(cái)產(chǎn)同屬于兩性，無(wú)論是共同的還是分開的；對(duì)任何人來(lái)說(shuō)，這都是不可侵犯的神圣權(quán)利；任何人的財(cái)產(chǎn)都不能被剝奪，因?yàn)樗亲匀坏恼嬲z產(chǎn)，除非是”出于“合法的既定公共需要的命令，而且必須要先有公平的補(bǔ)償”才能征用他人的財(cái)產(chǎn)“。

Postscript

Woman, wake up; the tocsin of reason is being heard throughout the whole universe; discover your rights. The powerful empire of nature is no longer surrounded by prejudice, fanaticism, superstition, and lies. The flame of truth has dispersed all the clouds of folly and usurpation. Enslaved man has multiplied his strength and needs recourse to yours to break his chains. Having become free, he has become unjust to his companion.

Oh, women,women! When will you cease to be blind? What advantage have you received from the Revolution? A more pronounced scorn, a more marked disdain. In the centuries of corruption you ruled only over the weakness of men. The reclamation of your patrimony, based on the wise decrees of nature - what have you to dread from such a fine undertaking? The bon mot of the legislator of the marriage of Cana? Do you fear that our French legislators, correctors of that morality, long ensnared by political practices now out of date, will only say again to you: women, what is there in common between you and us? Everything, you will have to answer.

If they persist in their weakness in putting this non sequitur in contradiction to their principles,courageously oppose the force of reason to the empty pretensions of superiority; unite yourselves beneath the standards of philosophy; deploy all the energy of your character,and you will soon see these haughty men,not groveling at your feet as servile adorers,but proud to share with you the treasures of the Supreme Being. Regardless of what barriers confront you, it is in your power to free yourselves; you have only to want to. Let us pass not to the shocking tableau of what you have been in society;and since national education is in question at this moment, let us see whether our wise legislators will think judiciously about the education of women.

婦女們，覺(jué)醒吧！全宇宙都能聽到理性的警鐘：發(fā)現(xiàn)你的權(quán)利。強(qiáng)大的自然帝國(guó)永遠(yuǎn)不再是被偏見、狂熱、迷信和謊言包圍的了。真理的光芒已經(jīng)驅(qū)散了一切愚蠢和篡奪的陰云。被奴役男人們已經(jīng)加強(qiáng)了他們的“革命”力量，他們需要你們幫助，來(lái)打破枷鎖?！暗弊杂芍?，他們卻不公正地對(duì)待他們的伙伴。

啊，婦女，婦女！你們什么時(shí)候才不再盲目？你們從大革命中得到了什么好處？“只有”更多公然的蔑視，更多鮮明的輕視。在墮落的幾個(gè)世紀(jì)，你們僅僅統(tǒng)治著男人不足的地方。改造你們基于自然智慧的命令的遺產(chǎn)（指女權(quán)）——對(duì)這么光輝的事業(yè)，你們怕什么呢？南的婚姻立法者（摩西）的名言？還是怕被現(xiàn)在已經(jīng)過(guò)時(shí)的政治慣例長(zhǎng)期制約著的法國(guó)議員們，那些道德的匡正者們，僅僅對(duì)你們說(shuō)：女人，你們和我們有什么共同的地方呢？你們將不得不回答一切“問(wèn)題”。

如果他們堅(jiān)持把這與他們的原則相悖的謬論，那么，勇敢地用理性的力量反對(duì)“男人”優(yōu)越感的空虛自命吧！你們自己要聯(lián)合在哲學(xué)的標(biāo)準(zhǔn)下；施展你們品質(zhì)的一切力量，很快你們就會(huì)看到，那些傲慢的男人，不再是跪在你們面前的愛(ài)慕者，而是會(huì)自豪地與你們共享上帝的珍寶。不論你們面前有多少障礙，自由是你們的權(quán)利！那是理所當(dāng)然的（你們只要想得到）。讓我們忘掉過(guò)去你們?cè)谏鐣?huì)上令人震驚的地位吧；既然現(xiàn)在國(guó)民教育問(wèn)題已經(jīng)提上日程，讓我們看看我們明智的議員們會(huì)不會(huì)明智地想想婦女的教育問(wèn)題。

Women have done more harm than good. Constraint and dissimulation have been their lot. What force has robbed them of, ruse returned to them; they had recourse to all the resources of their charms, and the most irreproachable persons did not resist them. Poison and the sword were both subject to them; they commanded in crime as in fortune. The French government, especially, depended throughout the centuries on the nocturnal administrations of women; the cabinet kept no secret from their indiscretion; ambassadorial post, command, ministry, presidency, pontificate, college of cardinals; finally, anything which characterizes the folly of men, profane and sacred, all have been subject to the cupidity and ambition of this sex, formerly contemptible and respected, and since the revolution, respectable and scorned.

婦女痛苦大于幸福（弊大于利）。約束和虛偽就是她們的命運(yùn)。暴力和詭計(jì)從她們那里搶走的東西；她們求助于她們的魅力資源，而最正直的人也沒(méi)有阻止這事（指搶奪）。毒藥和劍都用來(lái)使她們服從；他們?cè)谧镏邪l(fā)號(hào)施令，像是理所當(dāng)然（像在機(jī)會(huì)中）。尤其是法國(guó)政府，數(shù)世紀(jì)以來(lái)，依賴于對(duì)婦女的夜間（性）統(tǒng)治；內(nèi)閣毫不掩飾他們的輕率言行“壓迫婦女”；大使之位、命令權(quán)、部門“長(zhǎng)官之位”、總統(tǒng)之位、教皇（主教）之位、紅衣主教的大學(xué)“都不對(duì)婦女開放”；最后，一切顯示出男人愚蠢特征的事物，不論是世俗的還是宗教的，都源于（從屬于）這個(gè)性別的貪婪和野心，它們?cè)?jīng)是可鄙視的但受尊敬，而在大革命之后，則是可尊敬的但受鄙視。

In this sort of contradictory situation, what remarks could I not make! I have but a moment to make them, but this moment will fix the attention of the remotest posterity. Under the Old Regime, all was vicious, all was guilty; but could not the amelioration of conditions be perceived even in the substance of vices? A woman only had to be beautiful or amiable; when she possessed these two advantaged, she saw a hundred fortunes at her feet.If she did not profit from them, she had a bizarre character or a rare philosophy which made her scorn wealth; then she was deemed to be like a crazy woman; the most indecent made herself respected with gold; commerce in women was a kind of industry in the first class [of society], which, henceforth, will have no more credit.

If it still had it, the revolution would be lost, and under the new relationships we would always be corrupted; however, reason can always be deceived [into believing] that any other road to fortune is closed to the woman whom a man buys, like the slave on the African coasts. The difference is great; that is known. The slave is commanded by the master; but if the master gives her liberty without recompense, and at an age when the slave has lost all her charms, what will become of this unfortunate woman? the victim of scorn, even the doors of charity are closed to her; she is poor and old, they say; why did she not know how to make her fortune> Reason finds other examples that are even more touching.

A young, inexperienced woman, seduced by a man whom she loves, will abandon her parents to follow him; the ingrate will leave her after a few years, and the older she has become with him, the more inhuman is his inconstancy; is she has children, he will likewise abandon them. If he is rich, he will consider himself excused from sharing his fortune with his noble victims. If some involvement binds him to his duties, he will deny them, trusting that the laws will support him. If he is married, any other obligation loses its rights. Then what laws remain to extirpate vice all the way to its root? The law of dividing wealth and public administration between men and women. It can easily be seen that one who is born into a rich family gains very much from such equal sharing. But the one born into a poor family with merit and virtue - what is her lot? Poverty and opprobrium. If she does not precisely excel in music or painting, she cannot be admitted to any public function when she has all the capacity for it. I do not want to give only a sketch of things; I will go more deeply into this in the new edition of all my political writings, with notes, which I propose to give to the public in a few days.

在這種矛盾的情況下，我有什么評(píng)論不能說(shuō)的！我只有一次機(jī)會(huì)來(lái)評(píng)論，但這一機(jī)會(huì)將會(huì)引起最遠(yuǎn)的后裔的注意。在舊政治制度下，一切都是邪惡的，一切都是有罪的；但是難道人們不能理解狀況的改善“的必要？”甚至在墮落的本質(zhì)上嗎？女人只能是美麗而和藹的；有這兩種優(yōu)勢(shì)的女人，門下會(huì)有巨大的幸福。如果一個(gè)女人沒(méi)有這兩種優(yōu)勢(shì)（沒(méi)有得益于它們），她有怪誕的性格或使她鄙視財(cái)富的奇怪觀念，那么她就會(huì)被認(rèn)為像個(gè)瘋狂的女人；最下流的是，女人被當(dāng)作金子一樣看待；女人的交易成了上流“社會(huì)”的一種產(chǎn)業(yè)，“而”這，從今以后，不會(huì)再是榮耀了。（上流社會(huì)里，女人只要美麗和和藹，女人不應(yīng)該有別的觀念；女人只是用來(lái)交易嫁娶的東西，女人就等同于“嫁妝”金子，女人的價(jià)值就是這樣。）

如果它仍然是的話，革命將會(huì)失敗，而在新的形勢(shì)（關(guān)系）下，我們將會(huì)永遠(yuǎn)墮落。然而，理性常常被欺騙，“以至于”人們相信，女人沒(méi)有其他獲得幸福的機(jī)會(huì)，她們是男人買的，就像非洲海岸的奴隸。差別很大，我們都知道。奴隸由主人發(fā)號(hào)施令；但是如果主人無(wú)償給予她自由，是在這個(gè)奴隸已經(jīng)失去了一切魅力的時(shí)候，“那么”這個(gè)不幸的女人會(huì)遭遇什么呢？“她是”歧視的受害者，甚至連慈善團(tuán)體的大門都向她關(guān)閉：“她又窮又老”，他們說(shuō)。為什么她不知道如何獲得幸福呢？理性發(fā)現(xiàn)了其他更加感動(dòng)“心靈”的例子。

一個(gè)年輕、沒(méi)經(jīng)驗(yàn)的婦女，被她所愛(ài)的男人勾引，愿意拋棄父母去追隨他；但幾年后那個(gè)忘恩負(fù)義的人就會(huì)離開她，而且她越老，他的無(wú)情無(wú)義就會(huì)越冷漠。如果她有孩子，他也同樣會(huì)拋棄他們。如果他有錢，他會(huì)想到自己得免于和他高貴的受害者分享家產(chǎn)。如果有要求他負(fù)責(zé)的，他會(huì)拒絕它們，并相信法律會(huì)支持他。如果他是已婚的，任何其他的義務(wù)都會(huì)消失。這樣，法律要如何從根本上消滅墮落者？法律把男人和女人的財(cái)產(chǎn)和公共財(cái)產(chǎn)分開來(lái)開。顯而易見，從這樣的平均分配中，富家的“女”人得到了很多?？墒歉F人家的“女人”，“即使”她有功勞和道德——她會(huì)有什么命運(yùn)？貧窮和恥辱！如果不是恰好在音樂(lè)或美術(shù)上較好的話，縱然有能力，她也不會(huì)被任何公共集會(huì)接納。我不想只寫寫大略的東西（給一個(gè)梗概）；最近我會(huì)在我所有的政治文章的新版中深究這個(gè)問(wèn)題，同時(shí)還有我對(duì)社會(huì)提出的建議的函件。

I take up my text again on the subject of morals. Marriage is the tomb of trust and love. The married woman can with impunity give bastards to her husband, and also give them the wealth which does not belong to them. The woman who is unmarried has only one feeble right; ancient and inhuman laws refuse to her for her children the right to the name and the wealth of their father; no new laws have been made in this matter. If it is considered a paradox and an impossibility on my part to try to give my sex an honorable and just consistency, I leave it to men to attain glory for dealing with this matter; but while we wait, the way can be prepared through national education, the restoration of morals, and conjugal conventions.

我繼續(xù)我關(guān)于道德問(wèn)題的文章。婚姻是信任和愛(ài)情的墳?zāi)?。已婚的女人可以不受懲罰地給她們丈夫生私生子，給他們本不屬于他們的財(cái)產(chǎn)。“但”未婚的女人只有一點(diǎn)點(diǎn)虛弱的權(quán)利，古老而非人性的法律否定了給她們的孩子以他們的父親起名和繼承財(cái)產(chǎn)的權(quán)利，這方面還沒(méi)有法律規(guī)定。如果這算是一個(gè)悖論，且給我的性別以可敬的、公正一致的“權(quán)利”是我力所不能及的，那么我把解決這一問(wèn)題的光榮留給男人；但當(dāng)我們等待時(shí)，隨著國(guó)民教育、道德重建和婚姻習(xí)俗，我們可以“逐步解決這個(gè)問(wèn)題”。

Form for a Social Contract Between Man andWoman

We, ________ and _________, moved by our own will, unite ourselves for the duration of our lives, and for the duration of our mutual inclinations, under the following conditions: We intend and wish to make our wealth communal, meanwhile reserving to ourselves the right to divide it in favor of our children and of those toward whom we might have a particular inclination, mutually recognizing that our property belongs directly to our children, from whatever bed they come,and that all of them without distinction have the right to bear the name of the fathers and mothers who have acknowledged them, and we are charged to subscribe to the law which punished the renunciation of one's own blood. We likewise obligate ourselves, in case of separation, to divide our wealth and to set aside in advance the portion the law indicates for our children, and in the event of a perfect union, the one who dies will divest himself of half his property in his children's favor, and if one dies childless, the survivor will inherit by right, unless the dying personhas disposed of half the common property in favor of one who he judged deserving.

為了男人和婦女之間的社會(huì)契約而設(shè)

我們，________和_________，被我們自己的愿望感動(dòng)，為了我們生命的延續(xù)，為了我們共同意向的延續(xù)，在下述的狀況下，聯(lián)合我們自己：我們打算并且希望使我們的財(cái)產(chǎn)變?yōu)楣?，同時(shí)保留自己的權(quán)利，來(lái)為了孩子、為了我們特別愛(ài)的人而分割，“我們”互相承認(rèn)我們的財(cái)產(chǎn)直接屬于我們的孩子，不管他們從哪張床來(lái)。他們都有無(wú)差別的權(quán)利來(lái)繼承那認(rèn)他們的父親和母親的名字，且我們有責(zé)任同意那懲罰拋棄自己親生孩子（原文為血）的行為的法律。我們同樣認(rèn)為，如果離婚，我們自己有義務(wù)分割財(cái)產(chǎn)，提前留下法律規(guī)定的給孩子的一份?！傲硗狻保绻橐鰣A滿，一方死亡，他應(yīng)當(dāng)把他那一半的財(cái)產(chǎn)留給孩子。如果一方死亡時(shí)沒(méi)有孩子，另一方有權(quán)繼承遺產(chǎn)，除非死者要把他那一半的財(cái)產(chǎn)留給他認(rèn)為值得給的另外的人。

That is approximately the formula for the marriage act I propose for execution. Upon reading this strange document, I see rising up against me the hypocrites, the prudes, the clergy, and the whole infernal sequence. But how is [my proposal] offers to the wise the moral means of achieving the perfection of a happy government! I am going to give in a few words the physical proof of it.The rich, childless Epicurean finds it very good to go to his poor neighbor to augment his family. When there is a law authorizing a poor man's wife to have a rich one adopt their children, the bonds of society will be strengthened and morals will be purer.This law will perhaps save the community's wealth and hold back the disorder which drives so many victims to the almshouses of shame, to a low station, and into degenerate human principles where nature has groaned for so long. May the detractors of wise philosophy then cease to cry out against primitive morals, or may they lose their point in the source of their citations.

這正是我提議實(shí)行的婚姻法案。在讀了這篇奇談怪論（原文為奇異的文檔）之后，我看到，許多人起來(lái)反對(duì)我，有偽君子，極端分子（原文prudes），教士，以及整個(gè)地獄世界。但是“我的提議”為實(shí)現(xiàn)一個(gè)幸福政府的完美提供了多么明智的道德行徑！我將用一些詞句來(lái)實(shí)證這一點(diǎn)。富裕的、沒(méi)有孩子的伊壁鳩魯（古希臘哲學(xué)家）發(fā)現(xiàn)，到他的窮鄰居那里去，是擴(kuò)大家庭的好辦法。如果有一部法律批準(zhǔn)一個(gè)貧窮男人的妻子可以讓一個(gè)富人來(lái)收養(yǎng)自己的孩子，社會(huì)關(guān)系就會(huì)強(qiáng)化，道德也會(huì)更純潔。這部法律也許會(huì)節(jié)省社會(huì)的財(cái)富，并減少混亂，這把那么多的受害者驅(qū)趕到恥辱的濟(jì)貧院、到一個(gè)低下的層次、到墮落的人類原則，這個(gè)自然已經(jīng)渴望了很久。在那時(shí)，智慧哲學(xué)的詆毀者們“反對(duì)女權(quán)的人”或許會(huì)停下來(lái)，向簡(jiǎn)單的道德高喊反對(duì)，或者他們也許會(huì)失去他們依據(jù)的源頭。

Moreover, I would like a law which would assist widows and young girls deceived by the false promises of a man to whom they were attached; I would like, I say, this law to force an inconstant man to hold to his obligation or at least [to pay] an indemnity equal to his wealth.Again, I would like this law to be rigorous against women, at least those who have the effrontery to have recourse to a law which they themselves had violated by their misconduct, if proof of that were given.At the same time,as I showed in Le Bon heur prim it if de l'homme,in 1788, that prostitutes should be placed in designated quarters. It is not prostitutes who contribute most to the depravity of morals, it is the women of society. In regenerating the latter,the former are changed. This link of fraternal union will first bring disorder,but in consequence it will produce at the end a perfect harmony.

此外，我希望有一部法律，來(lái)幫助寡婦和被一個(gè)作虛假承諾的男人欺騙而愛(ài)上他的年輕姑娘。我希望，我說(shuō)，這部法律能迫使一個(gè)反復(fù)無(wú)常的男人承擔(dān)義務(wù)，或至少是“支付”與他的財(cái)產(chǎn)相稱的賠償?！胺粗保乙蚕Ｍ@部法律嚴(yán)格約束婦女，至少是那些被證實(shí)做出了淫亂之事而違反了法律、卻想得到這法律支持的女人。與此同時(shí)，正如我在1788年的《原始人的幸?！罚ㄔ臑長(zhǎng)eBonheurprimitivedel'homme）中說(shuō)的，妓女應(yīng)該被列在指定的崗位。并不是妓女帶來(lái)了多大多數(shù)道德墮落，而是社會(huì)上的婦女。如果后者得到新生，前者也將被改變。這種同志般的聯(lián)合關(guān)系開始會(huì)帶來(lái)混亂，但最終它會(huì)帶來(lái)完美的和諧。

I offer a foolproof way to elevate the soul of women; it is to join them to all the activities of man; if man persists in finding this way impractical, let him share his fortune with woman, not at his caprice, but by the wisdom of laws. Prejudice falls, morals are purified, and nature regains all her rights. Add to this the marriage of priests and the streng the ning of the king on his throne, and the French government cannot fail.

我提供一個(gè)萬(wàn)無(wú)一失的辦法來(lái)提升婦女的精神；這就是讓她們參加男人的所有活動(dòng)；如果男人堅(jiān)持說(shuō)這辦法行不通，就讓他們和婦女分享機(jī)會(huì)吧，不由他的狂想，而由法律的智慧。偏見消除，道德凈化，自然復(fù)得她的一切權(quán)利。加上神父的婚姻、強(qiáng)化寶座上的國(guó)王，法國(guó)政府不會(huì)失敗。

It would be very necessary to say a few words on the troubles which are said to be caused by the decree in favor of colored men in our islands. There is where nature shudders with horror; there is where reason and humanity have still not touched callous souls; there,especially, is where division and discord stir up their inhabitants. It is not difficult to divine the instigators of these incendiary fermentations; they are even in the midst of the National Assembly; they ignite the fire in Europe which must inflame America.Colonists make a claim to reign as despots over the men whose fathers and brothers they are; and,dis owning the rights of nature, they trace the source of [their rule] to the scan tiest tint of their blood. These inhuman colonists say: our blood flows in their veins, but we will shed it all if necessary to glut our greed or our blind ambition. It is inthese places nearest to nature where the father scorns the son; deaf to the cries of blood, they stifle all its attraction; what can be hoped from the resistance opposed to them?To constrain [blood] violently is to render it terrible; to leave[blood] still en chained is to direct all calamities towards America. Adivine hand seems to spread liberty abroad throughout the realms of man; only the law has the right to curb this liberty if it degenerates into license,but it must be equal for all; liberty must hold the National Assembly to its decree dictated by prudence and justice.May it act the same way for the state of France and render her as attentive to new abuses as she was to the ancient ones which each day become more dreadful.My opinion would be to reconcile the executive and legislative power, for it seems to me that the one is everything ad the other is nothing - whence comes, unfortunately perhaps, the loss of the French Empire. Ithink that these two powers, like man and woman, should be united but equal inforce and virtue to make a good household. . . .

有必要用幾句話說(shuō)那些據(jù)說(shuō)是由支持我們島嶼上的有色人種的法案帶來(lái)的困擾。這就是自然在恐懼中戰(zhàn)栗的地方；這就是理性和人性還沒(méi)有感動(dòng)冷漠的靈魂的地方；尤其是，這就是分裂和紛爭(zhēng)激起它們居民的地方。不難預(yù)測(cè)煽動(dòng)者的煽動(dòng)性的紛擾；他們甚至就在國(guó)民大會(huì)的會(huì)場(chǎng)；他們點(diǎn)燃?xì)W洲的火焰，那必將映紅美洲。殖民地居民認(rèn)為他們要像暴君一樣凌駕于他們的父兄之上；而且，沒(méi)有自然的權(quán)利，他們發(fā)現(xiàn)了他們對(duì)他們血液的淡色的“統(tǒng)治”的源頭。這些無(wú)人性的殖民者說(shuō)：我們的血液流過(guò)他們的血管，但是必要時(shí)我們會(huì)讓它全部流出，以實(shí)現(xiàn)我們的貪欲或我們瞎眼的野心。那是離自然最近的地方，父親鄙視兒子；聽不見血的呼喊，他們鎮(zhèn)壓它一切地吸引；從對(duì)他們的反抗中能指望什么呢？暴力約束“血”就是在反過(guò)來(lái)使它變可怕；讓“血”繼續(xù)被束縛就是讓一切災(zāi)難降臨美洲。神似乎超出國(guó)界，在整個(gè)人類中傳播自由；只有法律才有權(quán)約束這自由，如果它墮落為特許，不過(guò)這必須對(duì)一切人平等；自由必須讓國(guó)民大會(huì)堅(jiān)持它因智慧和公正發(fā)布的命令。愿它對(duì)法蘭西國(guó)同樣做，并反過(guò)來(lái)使她像她對(duì)古代的使日子一天天變可怕的惡習(xí)那樣對(duì)新的惡習(xí)保持關(guān)注。我的觀點(diǎn)是，使行政和立法權(quán)力一致，因?yàn)槲矣X(jué)得其中一個(gè)是一切，而另一個(gè)什么也不是——不幸的是，也許這是從以前的法蘭西帝國(guó)那里來(lái)的。我想這兩權(quán)，正如男人和女人，應(yīng)當(dāng)聯(lián)合，但在權(quán)利和首先上平等，來(lái)創(chuàng)造一個(gè)更好的家庭……