《道德原则研究·第九章·结论》第8节
Here is the most perfect morality with which we are acquainted: here is displayed the force of many sympathies. Our moral sentiment is itself a feeling chiefly of that nature, and our regard to a character with others seems to arise only from a care of preserving a character with ourselves; and in order to attain this end, we find it necessary to prop our tottering judgement on the correspondent approbation of mankind. But, that we may accommodate matters, and remove if possible every difficulty, let us allow all these reasonings to be false. Let us allow that, when we resolve the pleasure, which arises from views of utility, into the sentiments of humanity and sympathy, we have embraced a wrong hypothesis. Let us confess it necessary to find some other explication of that applause, which is paid to objects, whether inanimate, animate, or rational, if they have a tendency to promote the welfare and advantage of mankind. However difficult it be to conceive that an object is approved of on account of its tendency to a certain end, while the end itself is totally indifferent: let us swallow this absurdity, and consider what are the consequences. The preceding delineation or definition of Personal Merit must still retain its evidence and authority: it must still be allowed that every quality of the mind, which is Useful or Agreeable to the person himself or to Others, communicates a pleasure to the spectator, engages his esteem, and is admitted under the honourable denomination of virtue or merit. Are not justice, fidelity, honour, veracity, allegiance, chastity, esteemed solely on account of their tendency to promote the good of society? Is not that tendency inseparable from humanity, benevolence, lenity, generosity, gratitude, moderation, tenderness, friendship, and all the other social virtues? Can it possibly be doubted that industry, discretion, frugality, secrecy, order, perseverance, forethought, judgement, and this whole class of virtues and accomplishments, of which many pages would not contain the catalogue; can it be doubted, I say, that the tendency of these qualities to promote the interest and happiness of their possessor, is the sole foundation of their merit? Who can dispute that a mind, which supports a perpetual serenity and cheerfulness, a noble dignity and undaunted spirit, a tender affection and good-will to all around; as it has more enjoyment within itself, is also a more animating and rejoicing spectacle, than if dejected with melancholy, tormented with anxiety, irritated with rage, or sunk into the most abject baseness and degeneracy? And as to the qualities, immediately Agreeable to Others, they speak sufficiently for themselves; and he must be unhappy, indeed, either in his own temper, or in his situation and company, who has never perceived the charms of a facetious wit or flowing affability, of a delicate modesty or decent genteelness of address and manner.
注释摘要
这一段是休谟在第九章收束全篇论证时打出的一个极其巧妙的组合拳。他用一个让步的策略，把自己的理论从解释机制的分歧中剥离出来，强行将读者的目光拉回到他真正想确立的那个核心命题上。 开头那几句关于“最完美的道德”的话，实际上是在简要回顾他之前已经展开过的一个图景。他在这里说，我们的道德情感本质上是一种同情式的感受，而我们之所以在乎自己在别人眼中的品质——在乎自己…