《道德原则研究·附录一·论道德感》第1节
If the foregoing hypothesis be received, it will now be easy for us to determine the question first started, concerning the general principles of morals; and though we postponed the decision of that question, lest it should then involve us in intricate speculations, which are unfit for moral discourses, we may resume it at present, and examine how far either Reason or Sentiment enters into all decisions of praise or censure. One principal foundation of moral praise being supposed to lie in the usefulness of any quality or action, it is evident that Reason must enter for a considerable share in all decisions of this kind; since nothing but that faculty can instruct us in the tendency of qualities and actions, and point out their beneficial consequences to society and to their possessor. In many cases this is an affair liable to great controversy: doubts may arise; opposite interests may occur; and a preference must be given to one side, from very nice views, and a small overbalance of utility. This is particularly remarkable in questions with regard to justice; as is, indeed, natural to suppose, from that species of utility which attends this virtue . Were every single instance of justice, like that of benevolence, useful to society; this would be a more simple state of the case, and seldom liable to great controversy. But as single instances of justice are often pernicious in their first and immediate tendency, and as the advantage to society results only from the observance of the general rule, and from the concurrence and combination of several persons in the same equitable conduct; the case here becomes more intricate and involved. The various circumstances of society; the various consequences of any practice; the various interests which may be proposed; these, on many occasions, are doubtful, and subject to great discussion and inquiry. The object of municipal laws is to fix all the questions with regard to justice: the debates of civilians; the reflections of politicians; the precedents of history and public records, are all directed to the same purpose. And a very accurate Reason or judgement is often requisite, to give the true determination, amidst such intricate doubts arising from obscure or opposite utilities. But though reason, when fully assisted and improved, be sufficient to instruct us in the pernicious or useful tendency of qualities and actions; it is not alone sufficient to produce any moral blame or approbation. Utility is only a tendency to a certain end; and were the end totally indifferent to us, we should feel the same indifference towards the means. It is requisite a Sentiment should here display itself, in order to give a preference to the useful above the pernicious tendencies. This Sentiment can be no other than a feeling for the happiness of mankind, and a resentment of their misery; since these are the different ends which virtue and vice have a tendency to promote. Here therefore Reason instructs us in the several tendencies of actions, and humanity makes a distinction in favour of those which are useful and beneficial.
注释摘要
休谟这一段的论证从全书的核心假设出发——如果道德赞许的主要基础在于品质或行动的“有用性”，那么理性与情感在道德判断中的分工就可以被清晰地划定出来。他此刻要回应的，正是本书一开头就提出却悬而未决的那个问题：道德的一般原则到底是什么，理性与情感各自扮演什么角色。此前他刻意推迟了这个决定，因为担心它会牵扯出过于抽象的玄思，不适合道德论说的文体，现在既然已经用全书…