《道德原则研究·第八章·论直接令他人愉快的品质》第4节
He must be a very superficial thinker, who imagines that all instances of mutual deference are to be understood in earnest, and that a man would be more esteemable for being ignorant of his own merits and accomplishments. A small bias towards modesty, even in the internal sentiment, is favourably regarded, especially in young people; and a strong bias is required in the outward behaviour; but this excludes not a noble pride and spirit, which may openly display itself in its full extent, when one lies under calumny or oppression of any kind. The generous contumacy of Socrates, as Cicero calls it, has been highly celebrated in all ages; and when joined to the usual modesty of his behaviour, forms a shining character. Iphicrates, the Athenian, being accused of betraying the interests of his country, asked his accuser, Would You, says he, Have, On A Like occasion, been guilty Of That Crime? By No means, replied the other. And Can You then imagine, cried the hero, that Iphicrates Would be guilty? --In short, a generous spirit and self-value, well founded, decently disguised, and courageously supported under distress and calumny, is a great excellency, and seems to derive its merit from the noble elevation of its sentiment, or its immediate agreeableness to its possessor. In ordinary characters, we approve of a bias towards modesty, which is a quality immediately agreeable to others: the vicious excess of the former virtue, namely, insolence or haughtiness, is immediately disagreeable to others; the excess of the latter is so to the possessor. Thus are the boundaries of these duties adjusted. A desire of fame, reputation, or a character with others, is so far from being blameable, that it seems inseparable from virtue, genius, capacity, and a generous or noble disposition. An attention even to trivial matters, in order to please, is also expected and demanded by society; and no one is surprised, if he find a man in company to observe a greater elegance of dress and more pleasant flow of conversation, than when he passes his time at home, and with his own family. Wherein, then, consists Vanity, which is so justly regarded as a fault or imperfection. It seems to consist chiefly in such an intemperate display of our advantages, honours, and accomplishments; in such an importunate and open demand of praise and admiration, as is offensive to others, and encroaches too far on their secret vanity and ambition. It is besides a sure symptom of the want of true dignity and elevation of mind, which is so great an ornament in any character. For why that impatient desire of applause; as if you were not justly entitled to it, and might not reasonably expect that it would for ever at tend you? Why so anxious to inform us of the great company which you have kept; the obliging things which were said to you; the honours, the distinctions which you met with; as if these were not things of course, and what we could readily, of ourselves, have imagined, without being told of them?
注释摘要
在这段文字里，休谟要处理一个看似细微但在他整个道德分析中极有分量的难题：如果谦逊是一种直接令人愉快的品质，那么一个人对自己价值的清醒认识甚至坦然表达，是不是就因此变成了缺点？他必须把谦逊的适度、自豪的权利和虚荣的界限三者分开，才能维持他那个基本主张——品质的美在于它实际令人赞许，而不是因为它符合某条不容商量的规则。 他第一句话就直接扫掉了一种肤浅想法。有人…