《道德原则研究·附录二·论自爱》第3节
But though the question concerning the universal or partial selfishness of man be not so material as is usually imagined to morality and practice, it is certainly of consequence in the speculative science of human nature, and is a proper object of curiosity and enquiry. It may not, therefore, be unsuitable, in this place, to bestow a few reflections upon it. [休谟自注] Benevolence naturally divides into two kinds, the General and the Particular. The first is, where we have no friendship or connexion or esteem for the person, but feel only a general sympathy with him or a compassion for his pains, and a congratulation with his pleasures. The other species of benevolence is founded on an opinion of virtue, on services done us, or on some particular connexions. Both these sentiments must be allowed real in human nature: but whether they will resolve into some nice considerations of self-love, is a question more curious than important. The former sentiment, to wit, that of general benevolence, or humanity, or sympathy, we shall have occasion frequently to treat of in the course of this inquiry; and I assume it as real, from general experience, without any other proof. The most obvious objection to the selfish hypothesis is, that, as it is contrary to common feeling and our most unprejudiced notions, there is required the highest stretch of philosophy to establish so extraordinary a paradox. To the most careless observer there appear to be such dispositions as benevolence and generosity; such affections as love, friendship, compassion, gratitude. These sentiments have their causes, effects, objects, and operations, marked by common language and observation, and plainly distinguished from those of the selfish passions. And as this is the obvious appearance of things, it must be admitted, till some hypothesis be discovered, which by penetrating deeper into human nature, may prove the former affections to be nothing but modifications of the latter. All attempts of this kind have hitherto proved fruitless, and seem to have proceeded entirely from that love of simplicity which has been the source of much false reasoning in philosophy. I shall not here enter into any detail on the present subject. Many able philosophers have shown the insufficiency of these systems. And I shall take for granted what, I believe, the smallest reflection will make evident to every impartial enquirer.
注释摘要
休谟在这里做了一次精密的论证转移。他刚花了相当篇幅区分两种自利论──一种是犬儒式的，说一切仁爱都是伪善；另一种是哲学式的，说不存在真正无私的情感，所有爱他人最终都可以还原为自爱的某种变形。现在他要回答一个读者自然会问的问题：这个争论到底要紧吗？ 他的回答分两层。第一层是退一步承认：在道德实践上，这个争论不像一般人想的那么要紧。因为无论你把仁爱解释成原初情感…