《道德原则研究·第九章·结论》第12节
Treating vice with the greatest candour, and making it all possible concessions, we must acknowledge that there is not, in any instance, the smallest pretext for giving it the preference above virtue, with a view of self-interest; except, perhaps, in the case of justice, where a man, taking things in a certain light, may often seem to be a loser by his integrity. And though it is allowed that, without a regard to property, no society could subsist; yet according to the imperfect way in which human affairs are conducted, a sensible knave, in particular incidents, may think that an act of iniquity or infidelity will make a considerable addition to his fortune, without causing any considerable breach in the social union and confederacy. That Honesty Is The best policy, may be a good general rule, but is liable to many exceptions; and he, it may perhaps be thought, conducts himself with most wisdom, who observes the general rule, and takes advantage of all the exceptions. I must confess that, if a man think that this reasoning much requires an answer, it would be a little difficult to find any which will to him appear satisfactory and convincing. If his heart rebel not against such pernicious maxims, if he feel no reluctance to the thoughts of villainy or baseness, he has indeed lost a considerable motive to virtue; and we may expect that this practice will be answerable to his speculation. But in all ingenuous natures, the antipathy to treachery and roguery is too strong to be counter-balanced by any views of profit or pecuniary advantage. Inward peace of mind, consciousness of integrity, a satisfactory review of our own conduct; these are circumstances, very requisite to happiness, and will be cherished and cultivated by every honest man, who feels the importance of them. Such a one has, besides, the frequent satisfaction of seeing knaves, with all their pretended cunning and abilities, betrayed by their own maxims; and while they purpose to cheat with moderation and secrecy, a tempting incident occurs, nature is frail, and they give into the snare; whence they can never extricate themselves, without a total loss of reputation, and the forfeiture of all future trust and confidence with mankind. But were they ever so secret and successful, the honest man, if he has any tincture of philosophy, or even common observation and reflection, will discover that they themselves are, in the end, the greatest dupes, and have sacrificed the invaluable enjoyment of a character, with themselves at least, for the acquisition of worthless toys and gewgaws. How little is requisite to supply the necessities of nature? And in a view to pleasure, what comparison between the unbought satisfaction of conversation, society, study, even health and the common beauties of nature, but above all the peaceful reflection on one's own conduct; what comparison, I say, between these and the feverish, empty amusements of luxury and expense? These natural pleasures, indeed, are really without price; both because they are below all price in their attainment, and above it in their enjoyment.
注释摘要
休谟在这里推进到一个实践性的问题：既然已经说明了人们事实上赞许什么样的品质，那么一个关心自身幸福的人，有没有理由去践行这些品质。全书的论证本来是描述性的——人们在生活中究竟把什么算作个人价值——而这一段的用意，是从这种描述里引出一个对个人利益的计算，看看德行是不是真的划算。他主动把最棘手的挑战摆出来：正义。 他以罕见的坦白承认，其他德性在自利计算中几乎都是…