《道德原则研究·第四章·论政治社会》第1节
Had every man sufficient sagacity to perceive, at all times, the strong interest which binds him to the observance of justice and equity, and strength Of mind sufficient to persevere in a steady adherence to a general and a distant interest, in opposition to the allurements of present pleasure and advantage; there had never, in that case, been any such thing as government or political society, but each man, following his natural liberty, had lived in entire peace and harmony with all others. What need of positive law where natural justice is, of itself, a sufficient restraint? Why create magistrates, where there never arises any disorder or iniquity? Why abridge our native freedom, when, in every instance, the utmost exertion of it is found innocent and beneficial? It is evident, that, if government were totally useless, it never could have place, and that the sole foundation of the duty of allegiance is the advantage, which it procures to society, by preserving peace and order among mankind. When a number of political societies are erected, and maintain a great intercourse together, a new set of rules are immediately discovered to be Useful in that particular situation; and accordingly take place under the title of Laws of Nations. Of this kind are, the sacredness of the person of ambassadors, abstaining from poisoned arms, quarter in war, with others of that kind, which are plainly calculated for the advantage of states and kingdoms in their intercourse with each other. The rules of justice, such as prevail among individuals, are not entirely suspended among political societies. All princes pretend a regard to the rights of other princes; and some, no doubt, without hypocrisy. Alliances and treaties are every day made between independent states, which would only be so much waste of parchment, if they were not found by experience to have Some influence and authority. But here is the difference between kingdoms and individuals. Human nature cannot by any means subsist, without the association of individuals; and that association never could have place, were no regard paid to the laws of equity and justice. Disorder, confusion, the war of all against all, are the necessary consequences of such a licentious conduct. But nations can subsist without intercourse. They may even subsist, in some degree, under a general war. The observance of justice, though useful among them, is not guarded by so strong a necessity as among individuals; and the moral obligation holds proportion with the Usefulness. All politicians will allow, and most philosophers, that reasons of state may, in particular emergencies, dispense with the rules of justice, and invalidate any treaty or alliance, where the strict observance of it would be prejudicial, in a considerable degree, to either of the contracting parties. But nothing less than the most extreme necessity, it is confessed, can justify individuals in a breach of promise, or an invasion of the properties of others.
注释摘要
休谟在这里要做一步关键的推进：把前面几节建立起来的效用原则，从个人之间的正义规则，延伸到政府与政治社会的存在本身。他开篇就构造了一个反事实的思想实验——假如每个人都有足够的洞察力，能时刻看清遵守正义与公平对自己有强大的利益，并且有足够坚定的心智，能为了那个遥远而普遍的共同利益，抵制眼前快乐与个人好处的诱惑，那么政府和政治社会就根本不会出现。每个人依其自然自…