《道德原则研究·第八章·论直接令他人愉快的品质》第1节
[休谟自注] It is the nature and, indeed, the definition of virtue, that it is A quality Of The mind Agreeable To Or approved Of By Every One Who considers Or contemplates It. But some qualities produce pleasure, because they are useful to society, or useful or agreeable to the person himself; others produce it more immediately, which is the case with the class of virtues here considered. As the mutual shocks, in Society, and the oppositions of interest and self-love have constrained mankind to establish the laws of Justice, in order to preserve the advantages of mutual assistance and protection: in like manner, the eternal contrarieties, in company, of men's pride and self-conceit, have introduced the rules of Good Manners or Politeness, in order to facilitate the intercourse of minds, and an undisturbed commerce and conversation. Among well-bred people, a mutual deference is affected; contempt of others disguised; authority concealed; attention given to each in his turn; and an easy stream of conversation maintained, without vehemence, without interruption, without eagerness for victory, and without any airs of superiority. These attentions and regards are immediately Agreeable to others, abstracted from any consideration of utility or beneficial tendencies: they conciliate affection, promote esteem, and extremely enhance the merit of the person who regulates his behaviour by them. Many of the forms of breeding are arbitrary and casual; but the thing expressed by them is still the same. A Spaniard goes out of his own house before his guest, to signify that he leaves him master of all. In other countries, the landlord walks out last, as a common mark of deference and regard. But, in order to render a man perfect Good company, he must have Wit and Ingenuity as well as good manners. What wit is, it may not be easy to define; but it is easy surely to determine that it is a quality immediately Agreeable to others, and communicating, on its first appearance, a lively joy and satisfaction to every one who has any comprehension of it. The most profound metaphysics, indeed, might be employed in explaining the various kinds and species of wit; and many classes of it, which are now received on the sole testimony of taste and sentiment, might, perhaps, be resolved into more general principles. But this is sufficient for our present purpose, that it does affect taste and sentiment, and bestowing an immediate enjoyment, is a sure source of approbation and affection.
注释摘要
休谟在这段自注里做了一个对整个论证至关紧要的定位。他一上来就给德性下了一个定义式的断言：德性的本性、甚至可以说它的定义，就在于它是一种心灵品质，任何观察或思量它的人都会觉得它令人愉快或予以赞许。这句话不是随便说的——它把全书的方法论根基重新摆到台面上：我们不靠先天的理性推演去裁定什么是德性，而是去观察人们实际在赞许什么、为什么觉得某种品质可爱。但要小心休谟…