《道德原则研究·第二章·论仁爱》第3节
When we recommend even an animal or a plant as Useful and beneficial, we give it an applause and recommendation suited to its nature. As, on the other hand, reflection on the baneful influence of any of these inferior beings always inspires us with the sentiment of aversion. The eye is pleased with the prospect of corn-fields and loaded vine-yards; horses grazing, and flocks pasturing: but flies the view of briars and brambles, affording shelter to wolves and serpents. A machine, a piece of furniture, a vestment, a house well contrived for use and conveniency, is so far beautiful, and is contemplated with pleasure and approbation. An experienced eye is here sensible to many excellencies, which escape persons ignorant and uninstructed. Can anything stronger be said in praise of a profession, such as merchandize or manufacture, than to observe the advantages which it procures to society; and is not a monk and inquisitor enraged when we treat his order as useless or pernicious to mankind? The historian exults in displaying the benefit arising from his labours. The writer of romance alleviates or denies the bad consequences ascribed to his manner of composition. In general, what praise is implied in the simple epithet Useful! What reproach in the contrary! Your Gods, says Cicero , in opposition to the Epicureans, cannot justly claim any worship or adoration, with whatever imaginary perfections you may suppose them endowed. They are totally useless and inactive. Even the Egyptians, whom you so much ridicule, never consecrated any animal but on account of its utility. The sceptics assert , though absurdly, that the origin of all religious worship was derived from the utility of inanimate objects, as the sun and moon, to the support and well-being of mankind. This is also the common reason assigned by historians, for the deification of eminent heroes and legislators . To plant a tree, to cultivate a field, to beget children; meritorious acts, according to the religion of Zoroaster. In all determinations of morality, this circumstance of public utility is ever principally in view; and wherever disputes arise, either in philosophy or common life, concerning the bounds of duty, the question cannot, by any means, be decided with greater certainty, than by ascertaining, on any side, the true interests of mankind. If any false opinion, embraced from appearances, has been found to prevail; as soon as farther experience and sounder reasoning have given us juster notions of human affairs, we retract our first sentiment, and adjust anew the boundaries of moral good and evil.
注释摘要
休谟在这一段里做了一项策略性的扩展：他不再只谈仁爱、友谊这些社会德性本身如何赢得赞许，而是把目光转向更日常、更琐细的对象——动物、植物、器物、职业——从而让效用作为赞许来源这一论点显得几乎无法否认。 他从最低处开始。当我们称赞一头牲畜或一株作物“有用”时，我们给出了与它的本性相称的嘉许。反过来，一种动植物如果只有害处，我们便对它产生厌恶。这不是推导的结果，…