《道德原则研究·第七章·论直接令自己愉快的品质》第2节
Few men would envy the character which Caesar gives of Cassius: He loves no play, As thou do'st, Anthony: he hears no music: Seldom he smiles; and smiles in such a sort, As if he mock'd himself, and scorn'd his spirit That could be mov'd to smile at any thing. Not only such men, as Caesar adds, are commonly dangerous, but also, having little enjoyment within themselves, they can never become agreeable to others, or contribute to social entertainment. In all polite nations and ages, a relish for pleasure, if accompanied with temperance and decency, is esteemed a considerable merit, even in the greatest men; and becomes still more requisite in those of inferior rank and character. It is an agreeable representation, which a French writer gives of the situation of his own mind in this particular, Virtue I Love, says he, Without austerity: pleasure Without effeminacy: And life, Without fearing Its end. Who is not struck with any signal instance of greatness of mind or dignity of character; with elevation of sentiment, disdain of slavery, and with that noble pride and spirit, which arises from conscious virtue? The sublime, says Longinus, is often nothing but the echo or image of magnanimity; and where this quality appears in any one, even though a syllable be not uttered, it excites our applause and admiration; as may be observed of the famous silence of Ajax in the Odyssey, which expresses more noble disdain and resolute indignation than any language can convey . Were I Alexander, said Parmenio, I Would accept Of These offers made By Darius. So Would I Too, replied Alexander, Were I Parmenio. This saying is admirable, says Longinus, from a like principle. Go! Cries the same hero to his soldiers, when they refused to follow him to the Indies, go tell Your COUNTRYMEN, That You left Alexander completing The conquest Of The world. 'Alexander,' said the Prince of Conde, who always admired this passage, 'abandoned by his soldiers, among barbarians, not yet fully subdued, felt in himself such a dignity and right of empire, that he could not believe it possible that any one would refuse to obey him. Whether in Europe or in Asia, among Greeks or Persians, all was indifferent to him: wherever he found men, he fancied he should find subjects.'
注释摘要
休谟在这一段里要做成的事情很清楚：他已经用愉悦这种品质说明了有一类心灵特质，既不靠对社会的效用、也不靠对拥有者本人的长远好处，单凭直接传递给他人的快感就博得赞许。现在他要换一个更具份量的例子，那就是崇高与恢宏大度——那种从灵魂深处升起的骄傲、对奴役的鄙夷、面对命运时的镇定自若。如果连这种看似与效用关系最密切的品质，其打动人的力量也有一大块是从它直接放射出的…