an enquiry concerning human understanding-第1节

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An　Enquiry　Concerning　Human　Understanding

by　Davi　Hume




　　　　　　　　　　　　　　　　　　　　　　　　　　CONTENTS

　　　　　Section　1：　Of　the　Different　Species　of　Philosophy
　　　　　Section　2：　Of　the　Origin　of　Ideas
　　　　　Section　3：　Of　the　Association　of　Ideas
　　　　　Section　4：　Sceptical　Doubts　concerning　the　Operations
　　　　　of　the　Understanding
　　　　　Section　5：　Sceptical　Solution　of　these　Doubts
　　　　　Section　6：　Of　Probability
　　　　　Section　7：　Of　the　Idea　of　Necessary　Connexion
　　　　　Section　8：　Of　Liberty　and　Necessity
　　　　　Section　9：　Of　the　Reason　of　Animals
　　　　　Section　10：　Of　Miracles
　　　　　Section　11：　Of　a　Particular　Providence　and　of　a　Future
　　　　　State
　　　　　Section　12：　Of　the　Academical　or　Sceptical　Philosophy
　　　　　Notes

　　　　　　　　　　　　　　　　　　　　　　　　　　*　*　*　*



　　　　　　　　　　　　　　　　　　　　　　　　　SECTION　I。
　　　　　　　　　　Of　The　Different　Species　Of　Philosophy。
　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　
　　　　　M/ORAL　philosophy；　or　the　science　of　human　nature；　may
be　treated　after　two　different　manners；　each　of　which　has
its　peculiar　merit；　and　may　contribute　to　the　entertainment；
instruction；　and　reformation　of　mankind。　The　one　considers
man　chiefly　as　born　for　action；　and　as　influenced　in　his
measures　by　taste　and　sentiment；　pursuing　one　object；　and
avoiding　another；　according　to　the　value　which　these　objects
seem　to　possess；　and　according　to　the　light　in　which　they
present　themselves。　As　virtue；　of　all　objects；　is　allowed　to
be　the　most　valuable；　this　species　of　philosophers　paint　her
in　the　most　amiable　colours；　borrowing　all　helps　from　poetry
and　eloquence；　and　treating　their　subject　in　an　easy　and
obvious　manner；　and　such　as　is　best　fitted　to　please　the
imagination；　and　engage　the　affections。　They　select　the　most
striking　observations　and　instances　from　common　life；　place
opposite　characters　in　a　proper　contrast；　and　alluring　us
into　the　paths　of　virtue　by　the　views　of　glory　and
happiness；　direct　our　steps　in　these　paths　by　the　soundest
precepts　and　most　illustrious　examples。　They　make　us　
the　difference　between　vice　and　virtue；　they　excite　and
regulate　our　sentiments；　and　so　they　can　but　bend　our　hearts
to　the　love　of　probity　and　true　honour；　they　think；　that
they　have　fully　attained　the　end　of　all　their　labours。

　　　　　The　other　species　of　philosophers　consider　man　in　the
light　of　a　reasonable　rather　than　an　active　being；　and
endeavour　to　form　his　understanding　more　than　cultivate　his
manners。　They　regard　human　nature　as　a　subject　of
speculation；　and　with　a　narrow　scrutiny　examine　it；　in　order
to　find　those　principles；　which　regulate　our　understanding；
excite　our　sentiments；　and　make　us　approve　or　blame　any
particular　object；　action；　or　behaviour。　They　think　it　a
reproach　to　all　literature；　that　philosophy　should　not　yet
have　fixed；　beyond　controversy；　the　foundation　of　morals；
reasoning；　and　criticism；　and　should　for　ever　talk　of　truth
and　falsehood；　vice　and　virtue；　beauty　and　deformity；
without　being　able　to　determine　the　source　of　these
distinctions。　While　they　attempt　this　arduous　task；　they　are
deterred　by　no　difficulties；　but　proceeding　from　particular
instances　to　general　principles；　they　still　push　on　their
enquiries　to　principles　more　general；　and　rest　not　satisfied
till　they　arrive　at　those　original　principles；　by　which；　in
every　science；　all　human　curiosity　must　be　bounded。　Though
their　speculations　seem　abstract；　and　even　unintelligible　to
common　readers；　they　aim　at　the　approbation　of　the　learned
and　the　wise；　and　think　themselves　sufficiently　compensated
for　the　labour　of　their　whole　lives；　if　they　can　discover
some　hidden　truths；　which　may　contribute　to　the　instruction
of　posterity。

　　　　　It　is　certain　that　the　easy　and　obvious　philosophy　will
always；　with　the　generality　of　mankind；　have　the　preference
above　the　accurate　and　abstruse；　and　by　many　will　be
recommended；　not　only　as　more　agreeable；　but　more　useful
than　the　other。　It　enters　more　into　common　life；　moulds　the
heart　and　affections；　and；　by　touching　those　principles
which　actuate　men；　reforms　their　conduct；　and　brings　them
nearer　to　that　model　of　perfection　which　it　describes。　On
the　contrary；　the　abstruse　philosophy；　being　founded　on　a
turn　of　mind；　which　cannot　enter　into　business　and　action；
vanishes　when　the　philosopher　leaves　the　shade；　and　comes
into　open　day；　nor　can　its　principles　easily　retain　any
influence　over　our　conduct　and　behaviour。　The　feelings　of
our　heart；　the　agitation　of　our　passions；　the　vehemence　of
our　affections；　dissipate　all　its　conclusions；　and　reduce
the　profound　philosopher　to　a　mere　plebeian。

　　　　　This　also　must　be　confessed；　that　the　most　durable；　as
well　as　justest　fame；　has　been　acquired　by　the　easy
philosophy；　and　that　abstract　reasoners　seem　hitherto　to
have　enjoyed　only　a　momentary　reputation；　from　the　caprice
or　ignorance　of　their　own　age；　but　have　not　been　able　to
support　their　renown　with　more　equitable　posterity。　It　is
easy　for　a　profound　philosopher　to　commit　a　mistake　in　his
subtile　reasonings；　and　one　mistake　is　the　necessary　parent
of　another；　while　he　pushes　on　his　consequences；　and　is　not
deterred　from　embracing　any　conclusion；　by　its　unusual
appearance；　or　its　contradiction　to　popular　opinion。　But　a
philosopher；　who　purposes　only　to　represent　the　common　sense
of　mankind　in　more　beautiful　and　more　engaging　colours；　if
by　accident　he　falls　into　error；　goes　no　farther；　but
renewing　his　appeal　to　common　sense；　and　the　natural
sentiments　of　the　mind；　returns　into　the　right　path；　and
secures　himself　from　any　dangerous　illusions。　The　fame　of
C/ICERO　flourishes　at　present；　but　that　of　A/RISTOTLE　is
utterly　decayed。　L/A　B/RUYERE　passes　the　seas；　and　still
maintains　his　reputation：　But　the　glory　of　M/ALEBRANCHE　is
confined　to　his　own　nation；　and　to　his　own　age。　And
A/DDISON；　perhaps；　will　be　read　with　pleasure；　when　L/OCKE
shall　be　entirely　forgotten。＇2＇

　　　　　The　mere　philosopher　is　a　character；　which　is　commonly
but　little　acceptable　in　the　world；　as　being　supposed　to
contribute　nothing　either　to　the　advantage　or　pleasure　of
society；　while　he　lives　remote　from　communication　with
mankind；　and　is　wrapped　up　in　principles　and　notions　equally
remote　from　their　comprehension。　On　the　other　hand；　the　mere
ignorant　is　still　more　despised；　nor　is　any　thing　deemed　a
surer　sign　of　an　illiberal　genius　in　an　age　and　nation　where
the　sciences　flourish；　than　to　be　entirely　destitute　of　all
relish　for　those　noble　entertainments。　The　most　perfect
character　is　supposed　to　lie　between　those　extremes；
retaining　an　equal　ability　and　taste　for　books；　company；　and
business；　preserving　in　conversation　that　discernment　and
delicacy　which　arise　from　polite　letters；　and　in　business；
that　probity　and　accuracy　which　are　the　natural　result　of　a
just　philosophy。　In　order　to　diffuse　and　cultivate　so
accomplished　a　character；　nothing　can　be　more　useful　than
compositions　of　the　easy　style　and　manner；　which　　not
too　much　from　life；　require　no　deep　application　or　retreat
to　be　comprehended；　and　send　back　the　student　among　mankind
full　of　noble　sentiments　and　wise　precepts；　applicable　to
every　exigence　of　human　life。　By　means　of　such　compositions；
virtue　becomes　amiable；　science　agreeable；　company
instructive；　and　retirement　entertaining。

　　　　　Man　is　a　reasonable　being；　and　as　such；　receives　from
science　his　proper　food　and　nourishment：　But　so　narrow　are
the　bounds　of　human　understanding；　that　little　satisfaction
can　be　hoped　for　in　this　particular；　either　from　the　extent
of　security　or　his　acquisitions。　Man　is　a　sociable；　no　less
than　a　reasonable　being：　But　neither　can　he　always　enjoy
company　agreeable　and　amusing；　or　preserve　the　proper　relish
for　them。　Man　is　also　an　active　being；　and　from　that
disposition；　as　well　as　from　the　various　necessities　of
human　life；　must　submit　to　business　and　occupation：　But　the
mind　requires　some　relaxation；　and　cannot　always　support　its
bent　to　care　and　industry。　It　seems；　then；　that　nature　has
pointed　out　a　mixed　kind　of　life　as　most　suitable　to　the
human　race；　and　secretly　admonished　them　to　allow　none　of
these　biases　to　　too　much；　so　as　to　incapacitate　them
for　other　occupations　and　entertainments。　Indulge　your
passion　for　science；　says　she；　but　let　your　science　be
human；　and　such　as　may　have　a　direct　reference　to　action　and
society。　Abstruse　thought　and　profound　researches　I
prohibit；　and　will　severely　punish；　by　the　pensive
melancholy　which　they　introduce；　by　the　endless　uncertainty
in　which　they　involve　you；　and　by　the　cold　reception　which
your　pretended　discoveries　shall　meet　with；　when
communicated。　Be　a　philosopher；　but；　amidst　all　your
philosophy；　be　still　a　man。

　　　　　Were　the　generality　of　mankind　contented　to　prefer　the
easy　philosophy　to　the　abstract　and　profound；　without
throwing　any　blame　or　contempt　on　the　latter；　it　might　not
be　improper；　perhaps；　to　comply　with　this　general　opinion；
and　allow　every　man　to　enjoy；　without　opposition；　his　own
taste　and　sentiment。　But　as　the　matter　is　often　carried
farther；　even　to　the　absolute　rejecting　of　all　profound
reasonings；　or　what　is　commonly　called　；　we
shall　now　proceed　to　consider　what　can　reasonabl