ought likewise to be understood of definite classes or groups of men. Now the duty of which we have already spoken, ought to be the more carefully observed when the welfare of the nation or of a definite class or group depends upon its reputation. Moreover, they err the more basely who do anything contrary to this duty, if it shall have been entrusted to their charge to protect the reputation of the class or group. I do not add examples lest they may be invidious.
§ 47. What fame is
§ 551, part 1, Jus Nat.
§ 552, part 1, Jus Nat.
Fame is the unanimous praise of the good and wise, or of those who judge properly. We call it in our native vernacular ein grosser Nahme [a great name]. Therefore since deeds arising from intellectual and moral virtues produce praise, and show that a man is worthy of that praise; without intellectual and moral virtues no one can attain real fame, and he excels especially in fame who is the most pre-eminent in virtue.
§ 553, part 1, Jus Nat.
Fame does not differ from praise, except that praise is assigned by one, but many agree as to fame. Moreover the consensus of the many according to the laws of probability proves that praise is deserved. Still, it is needful that those who judge should judge well, consequently that they be wise, lest they fail in judgement, and that they be good, lest contrary to conscience they may honour some one with undeserved praise. For many, and often also the wise, praise in order that they may be praised, and are influenced either by the hope of some personal advantage or by the desire to promote the welfare of the one whom they praise. Hence, not rarely does it happen that some deserve fame, others have it. Now it is better to deserve than to have and not deserve. And since the reputation of a man is the common report of
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other men concerning his intellectual and moral habits, by force of the definition, fame without reputation is inconceivable. For those who are not able to judge for themselves follow the judgement of the wise, a course which at length becomes general. But because it happens that those are considered wise who are not, true and genuine fame differs from the false and empty.
§ 48. Of the fame of a nation
§ 47.
§ 551, part 1, Jus Nat.
§ 43.
Since fame is the unanimous praise of the good and wise, consequently since it depends upon the significance of the judgement concerning the perfection of some one, or the enumeration of his intellectual and moral virtues and the deeds arising therefrom, and since the reputation of those who belong to a nation passes to the nation itself, the fame of a nation consists in the praise which by the consensus of the good and wise is assigned to it, both on account of its own perfection and deeds, and on account of the deeds arising from the intellectual and moral virtues of those who belong to the nation.
Of course fame is primarily and of itself attributed to the nation, because it is considered as a single person, which has its own actions dependent upon intellectual and moral virtues; but even more is it attributed to it, because the renown of individuals is passed over to it on account of acts or deeds which are considered as those of the individuals. So, for example, the good reputation of government is a part of its fame, likewise the customary keeping of faith in agreements with other nations; but it is no less a part of its fame if it should have learned men pre-eminent in the republic of letters, skilled artisans, industrious merchants and other things of this sort. The former of themselves point to the nation, and are not thought of without it, but the latter pass only from the individuals to the nation, and moreover of themselves belong to individuals and are thought of concerning them without regard to the nation. The condition is just the same as in man, or even in the human body, in which there are certain things which are referred to the entire man as such, or are predicated of him as such; and certain things, which come to him from definite organs or faculties of the soul, are predicated of them as such. So health is predicated of the whole body as such; but a man is said to have strong
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vision on account of the structure of the eye, from which keenness of vision comes to him. Since certain things are to be predicated of the nation, there is need of discrimination, lest those things which are of and belong to the individuals should be confused with those things which peculiarly belong to the nation as such, or rightfully come from the individuals to it. And although the discrimination may be aided, if you compare the nation with the human body, or with man as a whole, nevertheless there is need of caution here too, because a certain entire class of men, or a group leading the same kind of life, is compared with one organ of the body, inasmuch, of course, as the greater part represents the whole, because the things to be attributed to the group cannot under human conditions be discerned otherwise than from those belonging to the great majority.
§ 49. Of the desire for fame
§ 48.
§ 35.
Since the true and enduring fame of a nation depends upon its own perfection, since moreover a nation ought to perfect itself, it ought to strive to deserve fame.
§ 47.
§ 543, part 1, Jus Nat.
§ 542, part 1, Jus Nat.
Fame consists in praise. But although no one can bring it about that he be praised by others, it is at least within our power to deserve fame. Moreover we speak of true and enduring fame, which cannot be acquired except from the intelligent. There are indeed those who praise themselves under an assumed name, or even conspire for mutual compliments, so that they attain fame by deceiving others, who do not judge for themselves. Still this is not true and enduring fame, but false and empty, nor in the case of a nation does this come with the same ease. And, even if the pursuit of this especially empty sort of fame caused no difficulty, nevertheless we, who are devoted to truth, not to falsehood, and who do not teach how to deceive others by wicked devices, should not strive for it in the least.
§ 50. How far this applies to individuals
§ 48.
§ 44.
Likewise since the fame even of a nation depends upon the deeds of individuals which arise from intellectual and moral virtues, since moreover individuals owe this to their nation, that so far as possible they perfect themselves and excel in that kind of life which they follow, the
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individuals, too, who belong to a nation, ought to strive to deserve fame and direct their actions to the glory of the nation.
§ 570, part 1, Jus Nat.
§ 566, part 1, Jus Nat.
§ 583, part 1, Jus Nat.
§ 563, part 1, Jus Nat.
Of course individuals ought to perfect themselves and do noble deeds with the purpose that through those things which pass from them to the nation, it may gain fame. If that is done with that idea, one seeks not his own interest, but that of his nation, which he is desirous of serving well; consequently he does nothing which can be counted as evil, since he does not strive for his own fame as the ultimate object of his actions, which is characteristic of the ambitious man, much less does he aim at honours of which he is unworthy, which is characteristic of the arrogant, nor does he wish more perfection attributed to himself than in very truth he has, which is characteristic of the haughty, nor forsooth does he indulge
