《道德原则研究·第七章·论直接令自己愉快的品质》第7节
As a certain proof that the whole merit of benevolence is not derived from its usefulness, we may observe, that in a kind way of blame, we say, a person is Too Good; when he exceeds his part in society, and carries his attention for others beyond the proper bounds. In like manner, we say, a man is too high-spirited, Too intrepid, Too indifferent about fortune: reproaches, which really, at bottom, imply more esteem than many panegyrics. Being accustomed to rate the merit and demerit of characters chiefly by their useful or pernicious tendencies, we cannot forbear applying the epithet of blame, when we discover a sentiment, which rises to a degree, that is hurtful; but it may happen, at the same time, that its noble elevation, or its engaging tenderness so seizes the heart, as rather to increase our friendship and concern for the person. [休谟自注] Cheerfulness could scarce admit of blame from its excess, were it not that dissolute mirth, without a proper cause or subject, is a sure symptom and characteristic of folly, and on that account disgustful. The amours and attachments of Harry the IVth of France, during the civil wars of the league, frequently hurt his interest and his cause; but all the young, at least, and amorous, who can sympathize with the tender passions, will allow that this very weakness, for they will readily call it such, chiefly endears that hero, and interests them in his fortunes. The excessive bravery and resolute inflexibility of Charles the XIIth ruined his own country, and infested all his neighbours; but have such splendour and greatness in their appearance, as strikes us with admiration; and they might, in some degree, be even approved of, if they betrayed not sometimes too evident symptoms of madness and disorder. The Athenians pretended to the first invention of agriculture and of laws: and always valued themselves extremely on the benefit thereby procured to the whole race of mankind. They also boasted, and with reason, of their war like enterprises; particularly against those innumerable fleets and armies of Persians, which invaded Greece during the reigns of Darius and Xerxes. But though there be no comparison in point of utility, between these peaceful and military honours; yet we find, that the orators, who have writ such elaborate panegyrics on that famous city, have chiefly triumphed in displaying the warlike achievements. Lysias, Thucydides, Plato, and Isocrates discover, all of them, the same partiality; which, though condemned by calm reason and reflection, appears so natural in the mind of man.
注释摘要
休谟在这一段里要完成一个相当精密的论证动作。他刚刚在前面用了很长篇幅说明，仁爱之所以受人赞许，很⼤程度上是因为它的效用、因为它促进人类福祉。但现在他要反问：仁爱的全部价值都来自效用吗？如果不是，那余下的那部分赞许究竟从哪里来。他要斩断仁爱与效用之间的必然等价关系，而他所用的论证工具，恰恰是日常语言里一种表面责备、实则欣赏的说法。 他说，我们在心平气和地责备…