《道德原则研究·第八章·论直接令他人愉快的品质》第2节
In countries where men pass most of their time in conversation, and visits, and assemblies, these companionable qualities, so to speak, are of high estimation, and form a chief part of personal merit. In countries where men live a more domestic life, and either are employed in business, or amuse themselves in a narrower circle of acquaintance, the more solid qualities are chiefly regarded. Thus, I have often observed, that, among the French, the first questions with regard to a stranger are, Is He polite? Has He Wit? In our own country, the chief praise bestowed is always that of a Good-natured, sensible fellow. In conversation, the lively spirit of dialogue is Agreeable, even to those who desire not to have any share in the discourse: hence the teller of long stories, or the pompous declaimer, is very little approved of. But most men desire likewise their turn in the conversation, and regard, with a very evil eye, that loquacity which deprives them of a right they are naturally so jealous of. There is a sort of harmless liars, frequently to be met with in company, who deal much in the marvellous. Their usual intention is to please and entertain; but as men are most delighted with what they conceive to be truth, these people mistake extremely the means of pleasing, and incur universal blame. Some indulgence, however, to lying or fiction is given in humorous stories; because it is there really agreeable and entertaining, and truth is not of any importance. Eloquence, genius of all kinds, even good sense, and sound reasoning, when it rises to an eminent degree, and is employed upon subjects of any considerable dignity and nice discernment; all these endowments seem immediately agreeable, and have a merit distinct from their usefulness. Rarity, likewise, which so much enhances the price of every thing, must set an additional value on these noble talents of the human mind. Modesty may be understood in different senses, even abstracted from chastity, which has been already treated of. It sometimes means that tenderness and nicety of honour, that apprehension of blame, that dread of intrusion or injury towards others, that Pudor, which is the proper guardian of every kind of virtue, and a sure preservative against vice and corruption. But its most usual meaning is when it is opposed to impudence and arrogance, and expresses a diffidence of our own judgement, and a due attention and regard for others. In young men chiefly, this quality is a sure sign of good sense; and is also the certain means of augmenting that endowment, by preserving their ears open to instruction, and making them still grasp after new attainments. But it has a further charm to every spectator; by flattering every man's vanity, and presenting the appearance of a docile pupil, who receives, with proper attention and respect, every word they utter.
注释摘要
休谟在这一段里做了一件看似简单但对他整个论证很要紧的事：他要说明，人们赞许什么品质，的确与生活环境有关，但这恰恰印证了赞许本身是情感性的、感受性的，而非一套固定的理性法则。 出发点很具体：他区分两种社会形态。一种是人把大量时间花在交谈、走访、聚会里，在这些地方，那些让交往过程本身令人愉快的品质——机趣、礼节、活泛的对话——就受到很高的评价，构成个人价值的主…