Pacific Islander mythology
African Religion
Descartes Rene
George Berkeley
Ralph Waldo Emerson
David Hume
Jung Carl Gustav
The Rider-Waite-Smith deck
Zen Koans

David Hume, Of the Liberty of the Press, 1741

Views: 80


Copyright 1995, James Fieser (jfieser@utm.edu). See end note for details on copyright and editing conventions. This is a working draft; please report errors.[1]

Editor's note: "Of the Liberty of the Press" appeared in 1741 in Volume one of Hume's Essays, Moral and Political. The text file here is based on the 1777 edition of Hume's Essays and Treatises on Several Subjects. Spelling and punctuation have not been modernized.

---------------------------------------------------------------------

Of the Liberty of the Press

NOTHING is more apt to surprize a foreigner, than the extreme liberty, which we enjoy in this country, of communicating whatever we please to the public, and of openly censuring every measure, entered into by the king or his ministers. If the administration resolve upon war, it is affirmed, that, either wilfully or ignorantly, they mistake the interests of the nation, and that peace, in the present situation of affairs, is infinitely preferable. If the passion of the ministers lie towards peace, our political writers breathe nothing but war and devastation, and represent to pacific conduct of the government as mean and pusillanimous. As this liberty is not indulged in any other government, either republican or monarchical; in HOLLAND and VENICE, more than in FRANCE or SPAIN; it may very naturally give occasion to a question, How it happens that GREAT BRITAIN alone enjoys this peculiar privilege?

The reason, why the laws indulge us in such a liberty seems to be derived from our mixed form of government, which is neither wholly monarchical, nor wholly republican. It will be found, if I mistake not, a true observation in politics, that the two extremes in government, liberty and slavery, commonly approach nearest to each other; and that, as you depart from the extremes, and mix a little of monarchy with liberty, the government becomes always the more free; and on the other hand, when you mix a little of liberty with monarchy, the yoke becomes always the more grievous and intolerable. In a government, such as that of FRANCE, which is absolute, and where law, custom, and religion concur, all of them, to make the people fully satisfied with their condition, the monarch cannot entertain any jealousy against his subjects, and therefore is apt to indulge them in great liberties both of speech and action. IN a government altogether republican, such as that of HOLLAND, where there is not magistrate so eminent as to give jealousy to the state, there is no danger in intrusting the magistrates with large discretionary powers; and though many advantages result from such powers, in preserving peace and order, yet they lay a considerable restraint on men's actions, and make every private citizen pay a great respect to the government. Thus it seems evident, that the two extremes of absolute monarchy and of a republic, approach near to each other in some material circumstances. In the first, the magistrate has no jealousy of the people: in the second, the people have none of the magistrate: Which want of jealousy begets a mutual confidence and trust in both cases, and produces a species of liberty in monarchies, and of arbitrary power in republics.

To justify the other part of the foregoing observation, that, in every government, the means are most wide of each other, and that the mixtures of monarchy and liberty render the yoke either more easy or more grievous; I must take notice of a remark in TACITUS with regard to the ROMANS under the emperors, that they neither could bear total slavery nor total liberty, Nec totam sevitutem, nec totam libertatem pati possunt. This remark a celebrated poet has translated and applied to the ENGLISH, in his lively description of queen ELIZABETH's policy and government,

Et fit aimer son joug a 'l Anglois indompte,

Qui ne peut ni servir, ni vivre en liberte.

According to these remarks, we are to consider the ROMAN government under the emperors as a mixture of despotism and liberty, where the despotism prevailed; and the ENGLISH government as a mixture of the same kind, where the liberty predominates. The consequences are conformable to the foregoing observation; and such as may be expected from those mixed forms of government, which beget a mutual watchfulness and jealousy. The ROMAN emperors were, many of them, the most frightful tyrants that ever disgraced human nature; and it is evident, that their cruelty was chiefly excited by their jealousy, and by their observing that all the great men of ROME bore with impatience the dominion of a family, which, but a little before, was no wise superior to their own. On the other hand, as the republican part of the government prevails in ENGLAND, though with a great mixture of monarchy, it is obliged, for its own preservation, to maintain a watchful jealousy over the magistrates, to remove all discretionary powers, and to secure every one's life and fortune by general and inflexible laws. No action must be deemed a crime but what the law has plainly determined to be such: No crime must be imputed to a man but from a legal proof before his judges; and even these judges must be his fellow-subjects, who are obliged, by their own interest, to have a watchful eye over the encroachments and violence of the ministers. From these causes, it proceeds, that there is as much liberty, and even, perhaps, licentiousness in GREAT BRITAIN, as there were formerly slavery and tyranny in ROME.

These principles account for the great liberty of the press in these kingdoms, beyond what is indulged in any other government. It is apprehended, that arbitrary power would steal in upon us, were we not careful to prevent its progress, and were there not an easy method of conveying the alarm from one end of the kingdom to the other. The spirit of the people must frequently be rouzed, in order to curb the ambition of the court; and the dread of rouzing this spirit must be employed to prevent that ambition. Nothing so effectual to this purpose as the liberty of the press, by which all the learning, wit, and genius of the nation may be employed on the side of freedom, and every one be animated to its defence. As long, therefore, as the republican part of our government can maintain itself against the monarchical, it will naturally be careful to keep the press open, as of importance to its own preservation.

It must however be allowed, that the unbounded liberty of the press, though it be difficult, perhaps impossible, to propose a suitable remedy for it, is one of the evils, attending those mixt forms of government.

[1][COPYRIGHT: (c) 1995, James Fieser (jfieser@utm.edu), all rights reserved. Unaltered copies of this computer text file may be freely distribute for personal and classroom use. Alterations to this file are permitted only for purposes of computer printouts, although altered computer text files may not circulate. Except to cover nominal distribution costs, this file cannot be sold without written permission from the copyright holder. When quoting from this text, please use the following citation: The Writings of David Hume, ed. James Fieser (Internet Release, 1995).

EDITORIAL CONVENTIONS: Original pagination is contained within curly brackets (e.g., {1}). Spelling and punctuation have not been modernized. Printer's errors have been corrected without note. Bracketed comments within the end notes are the editor's. This is a working draft. Please report errors to James Fieser (jfieser@utm.edu).]

1996



Related publications:

  • David Hume, Of Superstition and Enthusiasm, 1741
  • David Hume, Of the Delicacy of Taste and Passion, 1741
  • David Hume, Of the Rise and Progress of the Arts and Sciences, 1742
  • Epicurus, Letter to Menoeceus
  • George Berkeley, Three Dialogues Between Hylas and Philonous, 1713
  • Rene Descartes, Meditations on First Philosophy, 1641
  • Rene Descartes, Discourse on the Method of Rightly Conducting the Reason, and Seeking Truth in the Sciences
  • Ralph Waldo Emerson, THE TRANSCENDENTALIST. A Lecture read at the Masonic Temple, Boston, January, 1842
  • George Berkeley, A TREATISE CONCERNING THE PRINCIPLES OF HUMAN KNOWLEDGE, 1710
  • Thomas Hobbes, LEVIATHAN, 1651
  • ESSAYS. Second Series, by Ralph Waldo Emerson
  • JAMES A. HONEŸ, M.D., South-African Folk-Tales, 1910
  • Great Waves. Zen Koans
  • Maalam Shaihua, translated by R. Sutherland Rattray, Hausa Folk-Lore, 1913
  • Fitz Balintine Pettersburg, The Royal Parchment Scroll of Black Supremacy, 1926
  • Ralph Waldo Emerson, ESSAYS. First Series
  • James Macdonald, Religion and Myth, 1883
  • JOSEPH J. WILLIAMS, S.J. Psychic Phenomena of Jamaica: Psychic Phenomena of Jamaica, NEW YORK, 1934
  • The Story of Shunkai. Zen Koans
  • Mary Granger, Drums and Shadows, 1940
  • Calling Card. Zen Koans
  • E.A.W. Budge, The Kebra Nagast, 1922
  • Obedience. Zen Koans
  • Oceanic Mythology
  • JOSEPH J. WILLIAMS, S.J.. Voodoo and Obeahs. Phases of West India Witchcraft, 1932
  • George McCall Theal, Xhosa Folk-Lore, 1886
  • Finding a Diamond on a Muddy Road. Zen Koans
  • The Pictorial Key to the Tarot
  • John Wyndham, Myths of Ife, London, 1921
  • D. Amaury Talbot, Woman's Mysteries of a Primitive People. The Ibibios of Southern Nigeria, 1915
  • The Last Poem of Hoshin. Zen Koans
  • Every-Minute Zen. Zen Koans
  • MARTHA WARREN BECKWITH, Jamaica Anansi Stories, Music transcribed by HELEN ROBERTS, 1924
  • Robert Athlyi Rogers, The Holy Piby, 1924-8
  • A.E. Thierens, General Book of the Tarot
  • The Moon Cannot Be Stolen. Zen Koans
  • Henry Callaway, The Religious System of the Amazulu
  • Happy Chinaman. Zen Koans
  • Mokusen's Hand. Zen Koans
  • Is That So? Zen Koans
  • The Sound of One Hand. Zen Koans
  • Jung C. G., On the Psychology and Pathology of So-Called Occult Phenomena1, 1916
  • If You Love, Love Openly. Zen Koans
  • M. I. Ogumefu, B.A., Yoruba Legends, London, 1929
  • P.R.S. Foli, Fortune Telling by Cards, 1915
  • Stingy in Teaching. Zen Koans
  • No Loving-Kindness. Zen Koans
  • Richard Edward Dennett, Notes on the Folklore of the Fjort, 1898
  • A Parable. Zen Koans
  • G.G. Maragh (The Rt. Hon. Leonard Percival Howell), The Promised Key

  • This material is non-infringing any natural or legal persons.
    If not, contact the site administrator.
    Material will be removed immediately.



    Content

          Home