《道德原则研究·附录二·论自爱》第6节
But farther, if we consider rightly of the matter, we shall find that the hypothesis which allows of a disinterested benevolence, distinct from self-love, has really more simplicity in it, and is more conformable to the analogy of nature than that which pretends to resolve all friendship and humanity into this latter principle. There are bodily wants or appetites acknowledged by every one, which necessarily precede all sensual enjoyment, and carry us directly to seek possession of the object. Thus, hunger and thirst have eating and drinking for their end; and from the gratification of these primary appetites arises a pleasure, which may become the object of another species of desire or inclination that is secondary and interested. In the same manner there are mental passions by which we are impelled immediately to seek particular objects, such as fame or power, or vengeance without any regard to interest; and when these objects are attained a pleasing enjoyment ensues, as the consequence of our indulged affections. Nature must, by the internal frame and constitution of the mind, give an original propensity to fame, ere we can reap any pleasure from that acquisition, or pursue it from motives of self-love, and desire of happiness. If I have no vanity, I take no delight in praise: if I be void of ambition, power gives me no enjoyment: if I be not angry, the punishment of an adversary is totally indifferent to me. In all these cases there is a passion which points immediately to the object, and constitutes it our good or happiness; as there are other secondary passions which afterwards arise, and pursue it as a part of our happiness, when once it is constituted such by our original affections. Were there no appetite of any kind antecedent to self-love, that propensity could scarcely ever exert itself; because we should, in that case, have felt few and slender pains or pleasures, and have little misery or happiness to avoid or to pursue. Now where is the difficulty in conceiving, that this may likewise be the case with benevolence and friendship, and that, from the original frame of our temper, we may feel a desire of another's happiness or good, which, by means of that affection, becomes our own good, and is afterwards pursued, from the combined motives of benevolence and self-enjoyments? Who sees not that vengeance, from the force alone of passion, may be so eagerly pursued, as to make us knowingly neglect every consideration of ease, interest, or safety; and, like some vindictive animals, infuse our very souls into the wounds we give an enemy; and what a malignant philosophy must it be, that will not allow to humanity and friendship the same privileges which are undisputably granted to the darker passions of enmity and resentment; such a philosophy is more like a satyr than a true delineation or description of human nature; and may be a good foundation for paradoxical wit and raillery, but is a very bad one for any serious argument or reasoning.
注释摘要
休谟在这一段里展开了一个正面论证，它不再只是反驳自利论、指出对方的论证薄弱，而是转而证明承认不杂自利成分的仁爱之情在理论上反而更简单、更符合我们所知的人性的运作方式。他的策略不是举更多的例子——前面他已经举了无数例子，从丧子之母到动物间的温情——而是揭穿对方所谓“更简单”的幌子。自利论声称把一切归结到一个原则——自爱——因此似乎更合乎哲学对简洁的追求。休谟…