《道德原则研究·附录四·论若干语词之争》第5节
[休谟自注] Love and esteem are nearly the same passion, and arise from similar causes. The qualities, which produce both, are such as communicate pleasures. But where this pleasure is severe and serious; or where its object is great, and makes a strong impression, or where it produces any degree of humility and awe; in all these cases, the passion, which arises from the pleasure, is more properly denominated esteem than love. Benevolence attends both; but is connected with love in a more eminent degree. There seems to be still a stronger mixture of pride in contempt than of humility in esteem; and the reason would not be difficulty to one, who studied accurately the passions. All these various mixtures and compositions and appearances of sentiment from a very curious subject of speculation, but are wide for our present purpose. Throughout this enquiry, we always consider in general, what qualities are a subject of praise or of censure, without entering into all the minute differences of sentiment, which they excite. It is evident, that whatever is contemned, is also disliked, as well as what is hated; and we here endeavour to take objects, according to their most simple views and appearances. These sciences are but too apt to appear abstract to common readers, even with all the precautions which we can take to clear them from superfluous speculations, and bring them down to every capacity. Most people, I believe, will naturally, without premeditation, assent to the definition of the elegant and judicious poet: Virtue (for mere good-nature is a fool) Is sense and spirit with humanity. What pretensions has a man to our generous assistance or good offices, who has dissipated his wealth in profuse expenses, idle vanities, chimerical projects, dissolute pleasures or extravagant gaming? These vices (for we scruple not to call them such) bring misery unpitied, and contempt on every one addicted to them. Achaeus, a wise and prudent prince, fell into a fatal snare, which cost him his crown and life, after having used every reasonable precaution to guard himself against it. On that account, says the historian, he is a just object of regard and compassion: his betrayers alone of hatred and contempt .
注释摘要
这段自注出现在一段关键论证的结尾处。休谟刚刚举了西塞罗对凯撒与加图的评价为例——两人都是有德之人，但一个引发爱，一个引发尊重，感受并不完全相同。他便顺势在这里精细地区分爱（love）与尊重（esteem）这两种情感，以免有人拿感受上的细微差别来反对他把才智与德性归入同类。 休谟的出发点是：爱与尊重极其接近，几乎是同一种激情，都源于对象给我们带来的愉悦。它们…