總結美國文學家亨利大衛梭羅（Henry D. Thoreau, 1817~1862）前、後一生奮鬥過程，莫過其所言：「欲去人類之奴性與奴隸制度（servility and slavery），因為它們都沒有真實的生命，分別意謂著枯萎與死亡。」，前者，梭羅以文學心靈手段之提昇，而有《湖濱散記》之作；後者，則以政治之廢奴運動解決，而有《公民不服從論》，這文學與政治之思想因果互動，說明了梭羅一生找尋者，不外是個人永恆生活的追求以至政治理想國度之設想。 本文即於研究梭羅長久來，一直受人忽略的政治生活，而此一政治理想及實踐，具體表現在他的兩個政治目標－廢除奴隸與烏托邦意識表裏同步的演進。亦即梭羅逐步由「疏離文明」之湖濱生活過渡到現實參與社會政治的過程中，一方面，我們看到梭羅為「反奴」而生之「不服從」政治運動，自「不反抗」、「和平革命」以至「暴力不服從」之激進走向，最終甚以廢奴極端主義者約翰布朗（John Brown）為師；同時間，他相對而生，極度想望之「烏托邦」政治意識卻呈漸次消失，自「大同世界」、「鄰里之治」以至「鄉鎮國家」的漸進具體化，清晰呈現一位文人理想主義者，如何努力以「個人良知」取代「由投票所產生之多數決的民意」，回歸政府以道德與正義為治，而非法治，等於是將國家政治秩序拉到最高之道德層次。梭羅既然以人人皆可為天使，這也是梭羅何以不同現代民主先驅洛克（John Locke）與美國憲法之父麥迪遜（James Madison）謂「最好的政府是管得最少的政府」，再進一步提升成他所言之「最好的政府是什麼都不管的政府。」

This paper is to take an insight to Thoreau’s long-overlooked political thoughts, composed of double trios on civil disobedience and utopian politics. In the “Civil Disobedience” trio, Thoreau shows a triple-stage fight against American slavery from passive “ non resistance”, then, moderate “peaceable revolution” to extreme “violent disobedience” at last. Meanwhile, at every stage of “Civil Disobedience” trio Thoreau presents his utopian design from isolated ”Simple Life” in Walden inspired by Confucius’s Da-Ton World, then, a proposed Rule of Expediency in which a state would permit his people aloof from his government, ”not meddling with it, nor embraced by it if fulfilled all the duties of neighbors and fellow men.” And this political utopia was completely gone once he learned abolitionist John Brown was hung in 1859. And what left in Thoreau’s mind was sole revenge and a violent disobedience. With a comparative analysis on Thoreau’s political double trios on political ideas and ideals, we can tell a very example of how a literature man perceived politics on conscience and moral ground and struggled to the least compromise to the realist politics demanded.