バーク『フランス革命の省察』（76）破壊の対象は最低以下か

When the advantages of the possession and of the project are on a par, there is no motive for a change. But in the present case, perhaps, they are not upon a par, and the difference is in favor of the possession. It does not appear to me that the expenses of those whom you are going to expel do in fact take a course so directly and so generally leading to vitiate and degrade and render miserable those through whom they pass as the expenses of those favorites whom you are intruding into their houses.

（所有の利点と計画の利点が同等であれば、変更する理由はない。しかし、今回の場合では、おそらく同等ではなく、その差は所有の方が勝っています。貴方方が追放しようとしている人々の出費が、貴方方が彼らの家に侵入しようとしている好事家（こうずか）の出費ほど、直接的に、そして一般的に、お金が通過する人々を貶価（へんか）し、品位を下げ、惨めにする経路を辿（たど）るとは私には思えません）― cf. 半澤訳、p. 202

Why should the expenditure of a great landed property, which is a dispersion of the surplus product of the soil, appear intolerable to you or to me, when it takes its course through the accumulation of vast libraries, which are the history of the force and weakness of the human mind, —through great collections of ancient records, medals, and coins, which attest and explain laws and customs, —through paintings and statues, that, by imitating Nature, seem to extend the limits of creation, —through grand monuments of the dead, which continue the regards and connections of life beyond the grave, —through collections of the specimens of Nature, which become a representative assembly of all the classes and families of the world, that by disposition facilitate, and by exciting curiosity open, the avenues to science?

（人間精神の強弱の歴史である膨大な図書館の蓄積、法律や習慣を証明し説明する古代の記録、勲章、硬貨の大規模な所蔵品、自然を模倣することによって創造の限界を広げるかのような絵画や彫像、墓所を越え、生命の関連や繋がりを継続させる死者の壮大な記念碑、科学の道を配列によって促進し、好奇心を刺激して開く、世界のすべての綱と科の代表の集合となる自然標本の蒐集（しゅうしゅう）を通して、土壌の余剰生産物の分散である大土地財産の支出が、どうして貴方方や私にとって耐え難いものに見えるのでしょうか）― cf. 半澤訳、pp. 202f

If by great permanent establishments all these objects of expense are better secured from the inconstant sport of personal caprice and personal extravagance, are they worse than if the same tastes prevailed in scattered individuals? Does not the sweat of the mason and carpenter, who toil in order to partake the sweat of the peasant, flow as pleasantly and as salubriously in the construction and repair of the majestic edifices of religion as in the painted booths and sordid sties of vice and luxury; as honorably and as profitably in repairing those sacred works which grow hoary with innumerable years as on the momentary receptacles of transient voluptuousness, —in opera-houses, and brothels, and gaming-houses, and club-houses, and obelisks in the Champ de Mars?

（もし、大規模な恒久的施設によって、これらすべての出費の対象が、個人の気まぐれな遊びや個人の浪費といった移り気な戯れから、よりよく守られるのだとすれば、同じ嗜好が散在する個人に蔓延するよりも悪いことなのでしょうか。農民の汗を分かち合うために骨折る石工や大工の汗は、悪徳と贅沢の空虚な仮小屋や薄汚い売春宿ほど、宗教の威厳ある建造物の建設や修理においては、心地よく健康的に流れないのでしょうか。オペラハウスや売春宿、賭博場、クラブハウス、シャン・ド・マルスのオベリスクのような束の間の官能的な物の一時的容器ほど、数え切れないほどの年月を経て色褪（あ）せた神聖な作品を修理する際には、立派にそして有益に流れないのでしょうか）― cf. 半澤訳、p. 203

Is the surplus product of the olive and the vine worse employed in the frugal sustenance of persons whom the fictions of a pious imagination raise to dignity by construing in the service of God than in pampering the innumerable multitude of those who are degraded by being made useless domestics, subservient to the pride of man? Are the decorations of temples an expenditure less worthy a wise man than ribbons, and laces, and national cockades, and petit maisons, and petit soupers, and all the innumerable fopperies and follies in which opulence sports away the burden of its superfluity?

（オリーブやブドウの余剰生産物は、人間の高慢に媚（こ）び諂（へつら）う、役立たずの家畜にされることによって品位を落とした数えきれないほど多数の人々を甘やかすよりも、敬虔（けいけん）な想像力の虚構が神に仕えていると解釈することによって品位を高めている人々の質素な生計手段に使われる方が悪いのでしょうか？寺院の装飾は、リボンやレース、国のコケード（英国王室の従僕の花形帽章）、プチ・メゾンやプチ・スーパーなど、富裕がその過多の重荷と戯れるすべての無数のおしゃれや愚行ほど、賢者に相応しくない支出なのでしょうか）― cf. 半澤訳、同