《道德原则研究·第六章·论对自己有用的品质》第12节
But not to go so far as prisoners of war or the dead, to find instances of this disinterested regard for riches; we may only observe, with a little attention, those phenomena which occur in common life and conversation. A man, who is himself, we shall suppose, of a competent fortune, and of no profession, being introduced to a company of strangers, naturally treats them with different degrees of respect, as he is informed of their different fortunes and conditions; though it is impossible that he can so suddenly propose, and perhaps he would not accept of, any pecuniary advantage from them. A traveller is always admitted into company, and meets with civility, in proportion as his train and equipage speak him a man of great or moderate fortune. In short, the different ranks of men are, in a great measure, regulated by riches; and that with regard to superiors as well as inferiors, strangers as well as acquaintance. What remains, therefore, but to conclude, that, as riches are desired for ourselves only as the means of gratifying our appetites, either at present or in some imaginary future period, they beget esteem in others merely from their having that influence. This indeed is their very nature or offence: they have a direct reference to the commodities, conveniences, and pleasures of life. The bill of a banker, who is broke, or gold in a desert island, would otherwise be full as valuable. When we approach a man who is, as we say, at his ease, we are presented with the pleasing ideas of plenty, satisfaction, cleanliness, warmth; a cheerful house, elegant furniture, ready service, and whatever is desirable in meat, drink, or apparel. On the contrary, when a poor man appears, the disagreeable images of want, penury, hard labour, dirty furniture, coarse or ragged clothes, nauseous meat and distasteful liquor, immediately strike our fancy. What else do we mean by saying that one is rich, the other poor? And as regard or contempt is the natural consequence of those different situations in life, it is easily seen what additional light and evidence this throws on our preceding theory, with regard to all moral distinctions.
注释摘要
休谟在这一段里要处理一个很容易被质疑的环节：如果说我们对别人财富的尊敬总是暗含着某种自利的算计，那许多日常现象就对不上号了。为此他不再拿战俘或亡者这种极端例子来说事，而是径直请读者看一看普通人交往里最自然不过的表现。 他设想的场景经过了一番刻意净化：一个人自己有足以维生的家产，也没有需要托人办的营生，走进一群陌生人的圈子里，他仍然会因为听说各人财富状况的不…