《道德原则研究·第二章·论仁爱》第4节
Giving alms to common beggars is naturally praised; because it seems to carry relief to the distressed and indigent: but when we observe the encouragement thence arising to idleness and debauchery, we regard that species of charity rather as a weakness than a virtue. Tyrannicide, or the assassination of usurpers and oppressive princes, was highly extolled in ancient times; because it both freed mankind from many of these monsters, and seemed to keep the others in awe, whom the sword or poniard could not reach. But history and experience having since convinced us, that this practice increases the jealousy and cruelty of princes, a Timoleon and a Brutus, though treated with indulgence on account of the prejudices of their times, are now considered as very improper models for imitation. Liberality in princes is regarded as a mark of beneficence, but when it occurs, that the homely bread of the honest and industrious is often thereby converted into delicious cates for the idle and the prodigal, we soon retract our heedless praises. The regrets of a prince, for having lost a day, were noble and generous: but had he intended to have spent it in acts of generosity to his greedy courtiers, it was better lost than misemployed after that manner. Luxury, or a refinement on the pleasures and conveniences of life, had not long been supposed the source of every corruption in government, and the immediate cause of faction, sedition, civil wars, and the total loss of liberty. It was, therefore, universally regarded as a vice, and was an object of declamation to all satirists, and severe moralists. Those, who prove, or attempt to prove, that such refinements rather tend to the increase of industry, civility, and arts regulate anew our Moral as well as Political sentiments, and represent, as laudable or innocent, what had formerly been regarded as pernicious and blameable. Upon the whole, then, it seems undeniable, That nothing can bestow more merit on any human creature than the sentiment of benevolence in an eminent degree; and That a part, at least, of its merit arises from its tendency to promote the interests of our species, and bestow happiness on human society. We carry our view into the salutary consequences of such a character and disposition; and whatever has so benign an influence, and forwards so desirable an end, is beheld with complacency and pleasure. The social virtues are never regarded without their beneficial tendencies, nor viewed as barren and unfruitful. The happiness of mankind, the order of society, the harmony of families, the mutual support of friends, are always considered as the result of their gentle dominion over the breasts of men. How considerable a part of their merit we ought to ascribe to their utility, will better appear from future disquisitions; as well as the reason, why this circumstance has such a command over our esteem and approbation.
注释摘要
休谟在这一段里做了一件非常精细的工作：他不是在宣布一条道德原则，而是在观察一条道德判断的规律。人们的确赞美施舍、赞美诛杀暴君、赞美君主的慷慨，但这些赞美都不是不可撤回的。一旦人们发现施舍反而助长懒惰与放荡，赞美的声音就会收回去，把那类慈善看作软弱而非德性。休谟举的四个例子——施舍乞丐、诛杀暴君、君主的慷慨、奢侈之为恶——全都在演示同一个机制：我们对一个行为…