《道德原则研究·第六章·论对自己有用的品质》第7节
When it is asked, whether a quick or a slow apprehension be most valuable? Whether one, that, at first view, penetrates far into a subject, but can perform nothing upon study; or a contrary character, which must work out everything by dint of application? Whether a clear head or a copious invention? Whether a profound genius or a sure judgement? In short, what character, or peculiar turn of understanding, is more excellent than another? It is evident, that we can answer none of these questions, without considering which of those qualities capacitates a man best for the world, and carries him farthest in any undertaking. If refined sense and exalted sense be not so Useful as common sense, their rarity, their novelty, and the nobleness of their objects make some compensation, and render them the admiration of mankind: As gold, though less serviceable than iron, acquires from its scarcity a value which is much superior. The defects of judgement can be supplied by no art or invention; but those of memory frequently may, both in business and in study, by method and industry, and by diligence in committing everything to writing; and we scarcely ever hear a short memory given as a reason for a man's failure in any undertaking. But in ancient times, when no man could make a figure without the talent of speaking, and when the audience were too delicate to bear such crude, undigested harangues as our extemporary orators offer to public assemblies; the faculty of memory was then of the utmost consequence, and was accordingly much more valued than at present. Scarce any great genius is mentioned in antiquity, who is not celebrated for this talent; and Cicero enumerates it among the other sublime qualities of Caesar himself. . Particular customs and manners alter the usefulness of qualities: they also alter their merit. Particular situations and accidents have, in some degree, the same influence. He will always be more esteemed, who possesses those talents and accomplishments, which suit his station and profession, than he whom fortune has misplaced in the part which she has assigned him. The private or selfish virtues are, in this respect, more arbitrary than the public and social. In other respects they are, perhaps, less liable to doubt and controversy.
注释摘要
这一连串设问看似在比较各种心智品质——敏捷还是扎实、清晰还是博洽、深刻还是稳当——但休谟的意图并不是排出一张优劣榜单。他要做的，是把所有这些品质的评价标准拉回到同一个平面上：我们之所以称赞一种理解力的特征，归根到底是因为它使拥有者在世间行事有效、能成事。离开这个“有助于他自身”的尺度，没有任何品质本身是卓越的。这里的关键不在于哪一种头脑最好，而在于我们凭什…