But the evil is, that individual spontaneity is hardly recognised by the common modes of thinking, as having any intrinsic worth, or deserving any regard on its own account. The majority, being satisfied with the ways of mankind as they now are (for it is they who make them what they are), cannot comprehend why those ways should not be good enough for everybody; and what is more, spontaneity forms no part of the ideal of the majority of moral and social reformers, but is rather looked on with jealousy, as a troublesome and perhaps rebellious obstruction to the general acceptance of what these reformers, in their own judgment, think would be best for mankind. Few persons, out of Germany, even comprehend the meaning of the doctrine which Wilhelm Von Humboldt, so eminent both as a savant and as a politician, made the text of a treatise—that "the end of man, or that which is prescribed by the eternal or immutable dictates of reason, and not suggested by vague and transient desires, is the highest and most harmonious development of his powers to a complete and consistent whole;" that, therefore, the object "towards which every human being must ceaselessly direct his efforts, and on which especially those who design to influence their fellow-men must ever keep their eyes, is the individuality of power and development;" that for this there are two requisites, "freedom, and a variety of situations;" and that from the union of these arise "individual vigour and manifold diversity," which combine themselves in "originality." 1 2 Little, however, as people are accustomed to a doctrine like that of Von Humboldt, and surprising as it may be to them to find so high a value attached to individuality, the question, one must nevertheless think, can only be one of degree. No one's idea of excellence in conduct is that people should do absolutely nothing but copy one another. No one would assert that people ought not to put into their mode of life, and into the conduct of their concerns, any impress whatever of their own judgment, or of their own individual character.
But the evil is, that individual spontaneity is hardly recognised by the common modes of thinking, as having any intrinsic worth, or deserving any regard on its own account.
The majority, being satisfied with the ways of mankind as they now are (for it is they who make them what they are), cannot comprehend why those ways should not be good enough for everybody; and what is more, spontaneity forms no part of the ideal of the majority of moral and social reformers, but is rather looked on with jealousy, as a troublesome and perhaps rebellious obstruction to the general acceptance of what these reformers, in their own judgment, think would be best for mankind.
Few persons, out of Germany, even comprehend the meaning of the doctrine which Wilhelm Von Humboldt, so eminent both as a savant and as a politician, made the text of a treatise—that "the end of man, or that which is prescribed by the eternal or immutable dictates of reason, and not suggested by vague and transient desires, is the highest and most harmonious development of his powers to a complete and consistent whole;" that, therefore, the object "towards which every human being must ceaselessly direct his efforts, and on which especially those who design to influence their fellow-men must ever keep their eyes, is the individuality of power and development;" that for this there are two requisites, "freedom, and a variety of situations;" and that from the union of these arise "individual vigour and manifold diversity," which combine themselves in "originality."
Little, however, as people are accustomed to a doctrine like that of Von Humboldt, and surprising as it may be to them to find so high a value attached to individuality, the question, one must nevertheless think, can only be one of degree.
No one's idea of excellence in conduct is that people should do absolutely nothing but copy one another.
行為において人は他の人の模倣だけを絶対にすべきだということは誰の優れた意見ではない。
No one would assert that people ought not to put into their mode of life, and into the conduct of their concerns, any impress whatever of their own judgment, or of their own individual character.
spontaneity forms no part of the ideal of the majority of moral and social reformers,
自発性は、道徳および社会の改革者の大多数の理想の一部すらにもならず、
but is rather looked on with jealousy,
警戒心をもって見られている
as a troublesome and perhaps rebellious obstruction
やっかいであり、反逆的な邪魔物として
to the general acceptance of what these reformers, in their own judgment, think would be best for mankind.
これらの改革者たちが、彼らの判断によっては、人類にとって最善であると考えるところのものが、一般に受け入れられることに対して<勉強会ではこの部分が理解不十分であったように思います>
the object 目標
"towards which every human being must ceaselessly direct his efforts,
それに対してすべての人間が絶え間なく彼らの努力を方向づけるべきであり
and on which especially those who design to influence their fellow-men must ever keep their eyes,
そして、それに対して特に、同胞に対して影響を与えようとする人たちは注目していなければならない、
is the individuality of power and development;"
は、能力と発展における個性である。
the object 目標
"towards which every human being must ceaselessly direct his efforts,
それに対してすべての人間が絶え間なく彼らの努力を方向づけるべきであり
and on which especially those who design to influence their fellow-men must ever keep their eyes,
そして、それに対して特に、同胞に対して影響を与えようとする人たちは注目していなければならない、
is the individuality of power and development;"
は、能力と発展における個性である。