《道德原则研究·第五章·效用为何令人愉快》第10节
When a person stutters, and pronounces with difficulty, we even sympathize with this trivial uneasiness, and suffer for him. And it is a rule in criticism, that every combination of syllables or letters, which gives pain to the organs of speech in the recital, appears also from a species of sympathy harsh and disagreeable to the ear. Nay, when we run over a book with our eye, we are sensible of such unharmonious composition; because we still imagine, that a person recites it to us, and suffers from the pronunciation of these jarring sounds. So delicate is our sympathy! Easy and unconstrained postures and motions are always beautiful: An air of health and vigour is agreeable: Clothes which warm, without burthening the body; which cover, without imprisoning the limbs, are well-fashioned. In every judgement of beauty, the feelings of the person affected enter into consideration, and communicate to the spectator similar touches of pain or pleasure. [休谟自注] 'Decentior equus cujus astricta suntilia; sed idem velocior. Pulcher aspectu sit athleta, cujus lacertos execitatio expressit; idem certamini paratior nunquam enim species ab UTILITATE dividitur. Sed hoc quidem discernere modici judicii est.'--Quintilian, Inst. Lib. Viii. Cap. 3. What wonder, then, if we can pronounce no judgement concerning the character and conduct of men, without considering the tendencies of their actions, and the happiness or misery which thence arises to society? What association of ideas would ever operate, were that principle here totally unactive. [休谟自注] In proportion to the station which a man possesses, according to the relations in which he is placed; we always expect from him a greater or less degree of good, and when disappointed, blame his inutility; and much more do we blame him, if any ill or prejudice arise from his conduct and behaviour. When the interests of one country interfere with those of another, we estimate the merits of a statesman by the good or ill, which results to his own country from his measures and councils, without regard to the prejudice which he brings on its enemies and rivals. His fellow-citizens are the objects, which lie nearest the eye, while we determine his character. And as nature has implanted in every one a superior affection to his own country, we never expect any regard to distant nations, where a competition arises. Not to mention, that, while every man consults the good of his own community, we are sensible, that the general interest of mankind is better promoted, than any loose indeterminate views to the good of a species, whence no beneficial action could ever result, for want of a duly limited object, on which they could exert themselves.
注释摘要
休谟在这一段里做了一件很精细的事：他把同情的运作范围从直接的道德场景扩展到了看似无关的领域——语言的不适、身体的姿态、衣着的感觉，甚至默读时的想象。这一步是为了证明一个更强的命题：同情不是只在看见别人受苦时才偶尔启动的道德开关，而是我们感知世界的基本方式之一。我们听到一个人结结巴巴地说话，自己也会感到一种轻微的难受，替他受这份困窘。这不仅仅是礼貌上的留意，…