翻译天堂  2016-09-08

论人性的高尚或卑鄙

大卫·休谟

There are certain sects, which secretly form themselves in the learned world, as well as factions in the political; and though sometimes they come not to an open rupture, they give a different turn to the ways of thinking of those who have taken part on either side. The most remarkable of this kind are the sects, founded on the different sentiments with regard to the dignity of human nature; which is a point that seems to have divided philosophers and poets, as well as divines, from the beginning of the world to this day. Some exalt our species to the skies, and represent man as a kind of human demigod, who derives his origin from heaven, and retains evident marks of his lineage and descent. Others insist upon the blind sides of human nature, and can discover nothing, except vanity, in which man surpasses the other animals, whom he affects so much to despise. If an author possess the talent of rhetoric and declamation, he commonly takes part with the former: If his turn lie towards irony and ridicule, he naturally throws himself into the other extreme. 学界存在着某些暗地里形成的流派，政坛同样有各种派系；虽然有时他们并没有走到公开破裂的地步，却给站在各方的那些人的思维方式带来一种不同的转变。这一类中彰明较著的，便是看待人性的高尚时基于不同态度的流派；这是一个要点，看来它把哲学家、诗人以及神学家分裂开来了，有史以来直至今日都是如此。有的人把我们的同类捧到天上，把人类显示为某种具有人性的半神半人，他的起源得之于上天，而且保存着他的世系和祖籍的明显印记。还有的人则认定，人性中那些盲目的方面，除了虚荣之外，无法发现任何人胜于动物之处，尽管他那么装模作样而鄙视动物。倘若一位作家具有擅长辞令和夸夸其谈的才能，他一般是与前者为伍的；倘若他禀性偏于讽刺和调侃，他自然而然便投向另一个极端。

I am far from thinking, that all those, who have depreciated our species, have been enemies to virtue, and have exposed the frailties of their fellow creatures with any bad intention. On the contrary, I am sensible that a delicate sense of morals, especially when attended with a splenetic temper, is apt to give a man a disgust of the world, and to make him consider the common course of human affairs with too much indignation. I must, however, be of opinion, that the sentiments of those, who are inclined to think favourably of mankind, are more advantageous to virtue, than the contrary principles, which give us a mean opinion of our nature. When a man is prepossessed with a high notion of his rank and character in the creation, he will naturally endeavour to act up to it, and will scorn to do a base or vicious action, which might sink him below that figure which he makes in his own imagination. Accordingly we find, that all our polite and fashionable moralists insist upon this topic, and endeavour to represent vice as unworthy of man, as well as odious in itself. 我绝非认为，凡是蔑视我们同类的人，或带有任何恶意去暴露他们同类的弱点的人，都是美德的敌人。恰恰相反，我意识到，一种敏锐的道德感，尤其在伴随着孤僻的性情的时候，不免使一个人对世界产生厌恶，不免使得他愤愤不来地看待人间世事的普通过程。然而，我必须坚持这样的看法：倾向于对人类抱有好感的那些人的态度，较之相反的本性，更加有益于美德，而后者所给予我们的，则是对我们天性的卑鄙的看法。一个人先入为主地高估了他在天地万物之中的地位和身份，这时他就会自然身体力行，做到名实相符，就会不屑于卑劣或邪恶的行为，而这些行为会使他堕落而达不到的他想象中所形成的那种形象。于是我们就发现，我们所有温文雅循规蹈矩的首先家，都津津乐道这个话题，力求表现人是不值得作恶的，而且邪恶本身便是可恶的。

We find few disputes, that are not founded on some ambiguity in the expression; and I am persuaded, that the present dispute, concerning the dignity or meanness of human nature, is not more exempt from it than any other. It may, therefore, be worth while to consider, what is real, and what is only verbal, in this controversy. 我们发现，争论的发生很少不是出于某种表述上的模糊不清；我确信当前的争论，关于人性的高尚或卑鄙，也和任何其他争论一样属于这种情况而莫能例外。因此在这场辩论中，什么是真正的争议，什么只是文字的争议，或许值得推究一番。

That there is a natural difference between merit and demerit, virtue and vice, wisdom and folly, no reasonable man will deny: Yet is it evident, that in affixing the term, which denotes either our approbation or blame, we are commonly more influenced by comparison than by any fixed unalterable standard in the nature of things. In like manner, quantity, and extension, and bulk, are by every one acknowledged to be real things: But when we call any animal great or little, we always form a secret comparison between that animal and others of the same species; and it is that comparison which regulates our judgment concerning its greatness. A dog and a horse may be of the very same size, while the one is admired for the greatness of its bulk, and the other for the smallness. When I am present, therefore, at any dispute, I always consider with myself, whether it be a question of comparison or not that is the subject of the controversy; and if it be, whether the disputants compare the same objects together, or talk of things that are widely different. 凡是有理智的人都不会否认，优点与缺点、美德与邪恶、智慧和愚蠢，二者之间存在着天然之别：不过显而易见的是，在附加那个表示我们要么赞同要么责备的字眼时，我们一般受到更大的影响是比较，而不是事物本质上的什么固定不变的标准。以此类推，量、广度、体积，人人都承认是真实的东西。但是当我们说什么动物是大的或小的，我们总是在那个动物与同类的其他动物之间形成一个暗中的比较；正是那种比较规定了我们对它的大小的判断。一条狗或一匹马可能大小十分相似，但一个被称赞为身躯魁伟，另一个则被夸成体格娇小。所以，当我参加任何争论的时候，我总是思考一下，辩论的题目是不是一个比较的问题；如果是的话，辩论者是否同时比较相同的客体，或者所谈之物大相径庭。

In forming our notions of human nature, we are apt to make a comparison between men and animals, the only creatures endowed with thought that fall under our senses. Certainly this comparison is favourable to mankind. On the one hand, we see a creature, whose thoughts are not limited by any narrow bounds, either of place or time; who carries his researches into the most distant regions of this globe, and beyond this globe, to the planets and heavenly bodies; looks backward to consider the first origin, at least, the history of human race; casts his eye forward to see the influence of his actions upon posterity, and the judgments which will be formed of his character a thousand years hence; a creature, who traces causes and effects to a great length and intricacy; extracts general principles from particular appearances; improves upon his discoveries; corrects his mistakes; and makes his very errors profitable. On the other hand, we are presented with a creature the very reverse of this; limited in its observations and reasonings to a few sensible objects which surround it; without curiosity, without foresight; blindly conducted by instinct, and attaining, in a short time, its utmost perfection, beyond which it is never able to advance a single step. What a wide difference is there between these creatures! And how exalted a notion must we entertain of the former, in comparison of the latter! 在形成人性的观念时，我们往往在人与动物之间进行比较，人类是为我们所感知的赋有思维的唯一的生物。当然这种比较是有利于人类的。一方面，我们看到这样一个生物，他的思想既不受地点时间的狭隘限制；他把自己的探索引向这个地球最遥远的地带，而且超越这个地球，引向诸多行星和天体；回过头来思考最初的起源，至少是人种的历史；把他的眼光投向未来，看看他的行动对后代产生什么影响，看看千载而下对于他的品格将得出什么评价；一个生物，他把前因后果追溯到极为深远和复杂的程度；从一定的表象抽绎出一般原理；改进自己的发现；纠正自己的错误；从自己的过失中引出教益。另一方面，我们被形容为一个与此截然相反的生物：在观察和推理上局限于周围少数察觉得到的客体；没有好奇心，没有先见之明；盲目地由着本能行事，在短暂的时间内登峰造极，此外再也无法前进一步。这两类生物之间存在着多大的差别啊！跟后者比较起来，我们对前者势必怀有多么崇高的看法！

There are two means commonly employed to destroy this conclusion: First, By making an unfair representation of the case, and insisting only upon the weaknesses of human nature. And secondly, By forming a new and secret comparison between man and beings of the most perfect wisdom. Among the other excellencies of man, this is one, that he can form an idea of perfections much beyond what he has experience of in himself; and is not limited in his conception of wisdom and virtue. He can easily exalt his notions and conceive a degree of knowledge, which, when compared to his own, will make the latter appear very contemptible, and will cause the difference between that and the sagacity of animals, in a manner, to disappear and vanish. Now this being a point, in which all the world is agreed, that human understanding falls infinitely short of perfect wisdom; it is proper we should know when this comparison takes place, that we may not dispute where there is no real difference in our sentiments. Man falls much more short of perfect wisdom, and even of his own ideas of perfect wisdom, than animals do of man; yet the latter difference is so considerable, that nothing but a comparison with the former can make it appear of little moment. 有两种手段通常用于推翻这个结论：其一，有失公允地表述情况，一味强调人性的弱点。其二，在凡人与智慧卓绝的哲人之间重新暗自形成一种比较。从人的诸种优点中，他能够形成一个远远超乎亲身体验的完美境界的想法，这是其中的一点；而且他的智慧与美德的概念是无所限制的。他能够容易地使得他的观念有所提高，而且吸取一些知识，在和自己的知识进行比较的时候，自己的知识就会显得不足挂齿，使得他与动物的机灵之间的差别几乎消失得荡然无存。人的悟性距离完满的智慧相去霄壤，既然这一点是举世公认的，我们就理应懂得，在进行比较的时候，凡是我们的见解看法上不存在真正分歧的地方，我们也许不会争论。人距离完满的智慧，甚至距离他自己对完满的智慧的想法，远甚于动物与人的智慧的差距；然而后者的差距甚大，所以唯有跟前者进行比较，才能够使它显得无足轻重。

It is also usual to compare one man with another; and finding very few whom we can call wise or virtuous, we are apt to entertain a contemptible notion of our species in general. That we may be sensible of the fallacy of this way of reasoning, we may observe, that the honourable appellations of wise and virtuous, are not annexed to any particular degree of those qualities of wisdom and virtue; but arise altogether from the comparison we make between one man and another. When we find a man, who arrives at such a pitch of wisdom as is very uncommon, we pronounce him a wise man: So that to say, there are few wise men in the world, is really to say nothing; since it is only by their scarcity, that they merit that appellation. Were the lowest of our species as wise as Tully, or lord Bacon, we should still have reason to say, that there are few wise men. For in that case we should exalt our notions of wisdom, and should not pay a singular honour to any one, who was not singularly distinguished by his talents. In like manner, I have heard it observed by thoughtless people, that there are few women possessed of beauty, in comparison of those who want it; not considering, that we bestow the epithet of beautiful only on such as possess a degree of beauty, that is common to them with a few. The same degree of beauty in a woman is called deformity, which is treated as real beauty in one of our sex. 通常也把人与人进行比较：发现我们能够称为有智慧的或者有美德的人寥寥无几，于是我们往往对一般同类抱着一种鄙夷的观念。我们可能觉察到这种推理方式的谬误，我们可能观察到，有智慧和有美德这些光荣称号，并不属于任何具体程度的智慧和美德那些品质，而是来自于我们对人与人所进行的比较。当我们发现某人达到极为少见的智慧高度，我们称其为智者，因此世上没有几位智者这种说法，其实是白说，因为正是由于他们不可多得，所以才配得到这个称号。倘若我们同类中最低下的人都像塔利或培根勋爵那么聪明，我们还有理由说没有几位智者。因为要是处于那种情况，我们就该使自己的智慧观念有所提高，凡是没有卓绝才华的人，我们就不该表示特别的敬意。同样地，我听说没有头脑的人注意到，和缺少美貌的女子相比之下，没有几个拥有美貌的女子；这是没有考虑到，我们只是把形容的字眼美丽的给予拥有几分美貌的女子，那种美是少数几位所共有的。同样程度的美在一个女子身上谓之丑而在我们某个男性身上便被视为真正的美。

As it is usual, in forming a notion of our species, to compare it with the other species above or below it, or to compare the individuals of the species among themselves; so we often compare together the different motives or actuating principles of human nature, in order to regulate our judgment concerning it. And, indeed, this is the only kind of comparison, which is worth our attention, or decides any thing in the present question. Were our selfish and vicious principles so much predominant above our social and virtuous, as is asserted by some philosophers, we ought undoubtedly to entertain a contemptible notion of human nature. 在对我们的同类形成一个看法时，通常是把高于或低于他的同类进行比较，或是在相同类别的人中间进行个人的比较；我们同样也是经常同时比较人性的不同动机或激励的本性，以便调整我们关于人性的判断。而且确实，这是唯一值得我们注意、或对目前这个问题有所结论的一类比较。倘若我们自私的和邪恶的本性远远凌驾于我们社会的和美德的本性之上，如同某些哲学家所断称的那样，我们就该毫无疑问地对人性抱着一种鄙夷的观念。

There is much of a dispute of words in all this controversy. When a man denies the sincerity of all public spirit or affection to a country and community, I am at a loss what to think of him. Perhaps he never felt this passion in so clear and distinct a manner as to remove all his doubts concerning its force and reality. But when he proceeds afterwards to reject all private friendship, if no interest or self-love intermix itself; I am then confident that he abuses terms, and confounds the ideas of things; since it is impossible for any one to be so selfish, or rather so stupid, as to make no difference between one man and another, and give no preference to qualities, which engage his approbation and esteem. Is he also, say I, as insensible to anger as he pretends to be to friendship? And does injury and wrong no more affect him than kindness or benefits? Impossible: He does not know himself: He has forgotten the movements of his heart; or rather he makes use of a different language from the rest of his countrymen, and calls not things by their proper names. What say you of natural affection? (I subjoin) Is that also a species of self-love? Yes: All is self-love. Your children are loved only because they are yours: Your friend for a like reason: And your country engages you only so far as it has a connexion with yourself: Were the idea of self removed, nothing would affect you: You would be altogether unactive and insensible: Or, if you ever gave yourself any movement, it would only be from vanity, and a desire of fame and reputation to this same self. I am willing, reply I, to receive your interpretation of human actions, provided you admit the facts. That species of self-love, which displays itself in kindness to others, you must allow to have great influence over human actions, and even greater, on many occasions, than that which remains in its original shape and form. For how few are there, who, having a family, children, and relations, do not spend more on the maintenance and education of these than on their own pleasures? This, indeed, you justly observe, may proceed from their self-love, since the prosperity of their family and friends is one, or the chief of their pleasures, as well as their chief honour. Be you also one of these selfish men, and you are sure of every one's good opinion and good will; or not to shock your ears with these expressions, the self-love of every one, and mine among the rest, will then incline us to serve you, and speak well of you. 在整个这场辩论中，不少是文字的争议。一个人否认公益精神或对国家社会的爱心中的真诚，这时我就茫然不知如何看待他了。或许他从未清楚明确地感受到这种激情，所以无法消除对其力量和客观存在所抱有的怀疑。但是当他进而拒绝所有的私人友谊，如果其中并不掺杂利益或自爱的话，我便确信他是滥用字眼，混淆了事物的概念；因为任何人不可能如此自私，或者说如此愚蠢，乃至于对人与人无所区别，对博得他的赞同和尊重的品质无所偏重。这么说吧，难道他对待愤怒如同他扬言对待友谊一样也是漠然的？难道伤害和冤屈对他的触动莫过于善意或恩惠？绝不可能！他并不认识自我：他已经忘记了自己内心的活动；或者毋宁说，他对语言的运用不同于他的同胞，没有用应有的名称去称说事物。人之常情又当何论？（我附带问一句），莫非那也是一类自爱？不错：一切都是自爱。你爱你的子女，只因为他们是你的；你爱你的朋友也是出于相同的理由：你的国家只是在与你自身相关的程度上引起你的关注。倘若消除了自我这个概念，一切对你就会无所触动：你就会变得完全消极漠然；万一你有所举动，那只是虚荣使然，出于给这个相同的自我获得名望的意愿。我的答复是，我愿意接受你对于人类行为的解释，只要你承认下述事实。在对他人表示善意时的那类自爱，你必须承认它对人类行为具有很大的影响，在许多场合下，甚至超过它所保持的本来面目。人们有了家庭、子女、亲戚，用于他们的扶养和教育的花费多于自寻乐趣的花费，有几个人是例外呢？确实，你会理直气壮地发表意见说，这可能是出自于他们的自爱，因为他们家人和友人的发迹是他们的一个或主要的乐趣，也是他们的主要荣耀。你也成为这些自私的人中的一员吧，你肯定会得到大家的好评和亲善；或者，为了这些话不至于危言耸听，可以说人人的自爱，我也包括在内，将会使大家愿意为你服务，为你留下口碑。

In my opinion, there are two things which have led astray those philosophers, that have insisted so much on the selfishness of man. In the first place, they found, that every act of virtue or friendship was attended with a secret pleasure; whence they concluded, that friendship and virtue could not be disinterested. But the fallacy of this is obvious. The virtuous sentiment or passion produces the pleasure, and does not arise from it. I feel a pleasure in doing good to my friend, because I love him; but do not love him for the sake of that pleasure. 依我之见，有两点把过分强调人的自私的那些哲学家引向歧途。首先，他们发现每个体现美德或友谊的行为都伴随着一份窃喜；他们于是得出结论：友谊和美德不可能无关利害。但是这种推断的谬误显而易见。有美德的情操或热情产生出这份快乐，而不是由此而来。在为我的朋友做好事的时候，我感到一份快乐，因为我爱他；而不是为了那份快乐才爱他。

In the second place, it has always been found, that the virtuous are far from being indifferent to praise; and therefore they have been represented as a set of vain-glorious men, who had nothing in view but the applauses of others. But this also is a fallacy. It is very unjust in the world, when they find any tincture of vanity in a laudable action, to depreciate it upon that account, or ascribe it entirely to that motive. The case is not the same with vanity, as with other passions. Where avarice or revenge enters into any seemingly virtuous action, it is difficult for us to determine how far it enters, and it is natural to suppose it the sole actuating principle. But vanity is so closely allied to virtue, and to love the fame of laudable actions approaches so near the love of laudable actions for their own sake, that these passions are more capable of mixture, than any other kinds of affection; and it is almost impossible to have the latter without some degree of the former. Accordingly, we find, that this passion for glory is always warped and varied according to the particular taste or disposition of the mind on which it falls. Nero had the same vanity in driving a chariot, that Trajan had in governing the empire with justice and ability. To love the glory of virtuous deeds is a sure proof of the love of virtue. 其次，人们总是发现，有美德的人对于赞扬远远谈不上无动于衷；所以他们被形容为一班贪图虚荣的人，除了别人的赞许之外一无所求。不过这也是谬见。世人很不公正，他们一旦从一个值得赞美的行动中发现一点虚荣的味道，便会因此而贬低它，或者把它完全归诸于那层动机。这种情况与虚荣并非同一回事，就像不同于其他激情一样。凡是贪婪或报复的心理掺入了任何貌似美德的行为，我们便难以断定它在多大程度掺入了，于是自然就以为它是唯一激励的本性。不过虚荣十分密切地与美德联系在一起，爱好值得赞美的行动的美名，十分接近于为了值得赞美的行动本身而爱好这类行动，所以这些热情较之任何其他类别的感情更能够混合起来；不大可能在爱好这类行动时不爱好这类美名。从而我们发现，这种追求光荣的热情，总是随着它所遇到的精神的具体趣好或倾向而扭曲变化。尼禄驱赶凯旋车时的那种虚荣心，和图拉真公正能干地治理帝国时的虚荣心是相同的。爱好有美德的举动的光荣，这是爱好美德的一个确证。