《道德原则研究·第六章·论对自己有用的品质》第10节
It is evident, that one considerable source of beauty in all animals is the advantage which they reap from the particular structure of their limbs and members, suitably to the particular manner of life, to which they are by nature destined. The just proportions of a horse, described by Xenophon and Virgil, are the same that are received at this day by our modern jockeys; because the foundation of them is the same, namely, experience of what is detrimental or useful in the animal. Broad shoulders, a lank belly, firm joints, taper legs; all these are beautiful in our species, because signs of force and vigour. Ideas of utility and its contrary, though they do not entirely determine what is handsome or deformed, are evidently the source of a considerable part of approbation or dislike. In ancient times, bodily strength and dexterity, being of greater use and importance in war, was also much more esteemed and valued, than at present. Not to insist on Homer and the poets, we may observe, that historians scruple not to mention force Of body among the other accomplishments even of Epaminondas, whom they acknowledge to be the greatest hero, statesman, and general of all the Greeks. A like praise is given to Pompey, one of the greatest of the Romans. [休谟自注] Diodorus Siculus, lib. Xv. It may be improper to give the character of Epaminondas, as drawn by the historian, in order to show the idea of perfect merit, which prevailed in those ages. In other illustrious men, say he, you will observe, that each possessed some one shining quality, which was the foundation of his fame: In Epaminondas all the Virtues are found united; force of body. Eloquence of expression, vigour of mind, contempt of riches, gentleness of disposition, and what is chiefly to be regarded, courage and conduct of war. This instance is similar to what we observed above with regard to memory. What derision and contempt, with both sexes, attend impotence; while the unhappy object is regarded as one deprived of so capital a pleasure in life, and at the same time, as disabled from communicating it to others. Barrenness in women, being also a species of inutility, is a reproach, but not in the same degree: of which the reason is very obvious, according to the present theory.
注释摘要
休谟在这一段做了一件很自然但理论负担很重的事：他把“效用”这条原则从心理品质推进到了身体禀赋和外在处境，试图表明，我们赞许或鄙视一个人的依据，远比道德家通常承认的要广泛，而且遵循着同一种模式。 论证的起点是一个看似远离道德的现象：动物的形体美。休谟说，一匹马的“恰到好处的比例”，从色诺芬和维吉尔那个时代到今天驯马师口中的标准，之所以没有根本变化，是因为这个…