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Of Refinement in the Arts


by David Hume





    LUXURY is a word of an uncertain signification; and may be
taken in a good as well as in a bad sense。 In general; it means
great refinement in the gratification of the senses; and any
degree of it may be innocent or blameable; according to the age;
or country; or condition of the person。 The bounds between the
virtue and the vice cannot here be exactly fixed; more than in
other moral subjects。 To imagine; that the gratifying of any
sense; or the indulging of any delicacy in meat; drink; or
apparel; is of itself a vice; can never enter into a head; that
is not disordered by the frenzies of enthusiasm。 I have; indeed;
heard of a monk abroad; who; because the windows of his cell
opened upon a noble prospect; made a covenant with his eyes never
to turn that way; or receive so sensual a gratification。 And such
is the crime of drinking CHAMPAGNE or BURGUNDY; preferably to
small beer or porter。 These indulgences are only vices; when they
are pursued at the expence of some virtue; as liberality or
charity; in like manner as they are follies; when for them a man
ruins his fortune; and reduces himself to want and beggary。 Where
they entrench upon no virtue; but leave ample subject whence to
provide for friends; family and every proper object of generosity
or compassion; they are entirely innocent; and have in every age
been acknowledged such by almost all moralists。 To be entirely
occupied with the luxury of the table; for instance; without any
relish for the pleasures of ambition; study; or conversation; is
a mark of stupidity and is incompatible with any vigour of temper
or genius。 To confine one's expence entirely to such a
gratification; without regard to friends or family; is an
indication of a heart destitute of humanity or benevolence。 But
if a man reserve time sufficient for all laudable pursuits; and
money sufficient for all generous purposes; he is free from every
shadow of blame or reproach。
    Since luxury may be considered either as innocent or
blameable; one may be surprized at those preposterous opinions;
which have been entertained concerning it; while men of libertine
principles bestow praises even on vicious luxury; and represent
it as highly advantageous to society; and on the other hand; men
of severe morals blame even the most innocent luxury and
represent it as the source of all the corruptions; disorders; and
factions; incident to civil government。 We shall here endeavour
to correct both these extremes; by proving; first; that the ages
of refinement are both the happiest and most virtuous; secondly;
that wherever luxury ceases to be innocent; it also ceases to be
beneficial; and when carried a degree too far; is a quality
pernicious; though perhaps not the most pernicious; to political
society。
    To prove the first point; we need but consider the effects of
refinement both on private and on public life。 Human happiness;
according to the most received notions; seems to consist in three
ingredients; action; pleasure; and indolence: And though these
ingredients ought to be mixed in different proportions; according
to the particular disposition of the person; yet no one
ingredient can be entirely wanting; without destroying; in some
measure; the relish of the whole composition。 Indolence or
repose; indeed; seems not of itself to contribute much to our
enjoyment; but; like sleep; is requisite as an indulgence to the
weakness of human nature; which cannot support an uninterrupted
course of business or pleasure。 That quick march of the spirits;
which takes a man from himself; and chiefly gives satisfaction;
does in the end exhaust the mind; and requires some intervals of
repose; which; though agreeable for a moment; yet; if prolonged;
beget a languor and lethargy; that destroys all enjoyment。
Education; custom; and example; have a mighty influence in
turning the mind to any of these pursuits; and it must be owned;
that; where they promote a relish for action and pleasure; they
are so far favourable to human happiness。 In times when industry
and the arts flourish; men are kept in perpetual occupation; and
enjoy; as their reward; the occupation itself; as well as those
pleasures which are the fruit of their labour。 The mind acquires
new vigour; enlarges its powers and faculties; and by an
assiduity in honest industry; both satisfies its natural
appetites; and prevents the growth of unnatural ones; which
commonly spring up; when nourished by ease and idleness。 Banish
those arts from society; you deprive men both of action and of
pleasure; and leaving nothing but indolence in their place; you
even destroy the relish of indolence; which never is agreeable;
but when it succeeds to labour; and recruits the spirits;
exhausted by too much application and fatigue。
    Another advantage of industry and of refinements in the
mechanical arts; is; that they commonly produce some refinements
in the liberal; nor can one be carried to perfection; without
being accompanied; in some degree; with the other。 The same age;
which produces great philosophers and politicians; renowned
generals and poets; usually abounds with skilful weavers; and
ship…carpenters。 We cannot reasonably expect; that a piece of
woollen cloth will be wrought to perfection in a nation; which is
ignorant of astronomy; or where ethics are neglected。 The spirit
of the age affects all the arts; and the minds of men; being once
roused from their lethargy; and put into a fermentation; turn
themselves on all sides; and carry improvements into every art
and science。 Profound ignorance is totally banished; and men
enjoy the privilege of rational creatures; to think as well as to
act; to cultivate the pleasures of the mind as well as those of
the body。
    The more these refined arts advance; the more sociable men
become: nor is it possible; that; when enriched with science; and
possessed of a fund of conversation; they should be contented to
remain in solitude; or live with their fellow…citizens in that
distant manner; which is peculiar to ignorant and barbarous
nations。 They flock into cities; love to receive and communicate
knowledge; to show their wit or their breeding; their taste in
conversation or living; in clothes or furniture。 Curiosity
allures the wise; vanity the foolish; and pleasure both。
Particular clubs and societies are every where formed: Both sexes
meet in an easy and sociable manner; and the tempers of men; as
well as their behaviour; refine apace。 So that; beside the
improvements which they receive from knowledge and the liberal
arts; it is impossible but they must feel an encrease of
humanity; from the very habit of conversing together; and
contributing to each other's pleasure and entertainment。 Thus
industry; knowledge; and humanity; are linked together by an
indissoluble chain; and are found; from experience as well as
reason; to be peculiar to the more polished; and; what are
commonly denominated; the more luxurious ages。
    Nor are these advantages attended with disadvantages; that
bear any proportion to them。 The more men refine upon pleasure;
the less will they indulge in excesses of any kind; because
nothing is more destructive to true pleasure than such excesses。
One may safely affirm; that the TARTARS are oftener guilty of
beastly gluttony; when they feast on their dead horses; than
EUROPEAN courtiers with all their refinements of cookery。 And if
libertine love; or even infidelity to the marriage…bed; be more
frequent in polite ages; when it is often regarded only as a
piece of gallantry; drunkenness; on the other hand; is much less
common: A vice more odious; and more pernicious both to mind and
body。 And in this matter I would appeal; not only to an OVID or a
PETRONIUS; but to a SENECA or a CATO。 We know; that CAESAR;
during CATILINE'S conspiracy; being necessitated to put into
CATO'S hands a billet…doux; which discovered an intrigue with
SERVILIA; CATO'S own sister; that stern philosopher threw it back
to him with indignation; and in the bitterness of his wrath; gave
him the appellation of drunkard; as a term more opprobrious than
that with which he could more justly have reproached him。
    But industry; knowledge; and humanity; are not advantageous
in private life alone: They diffuse their beneficial influence on
the public; and render the government as great and flourishing as
they make individuals happy and prosperous。 The encrease and
consumption of all the commodities; which serve to the ornament
and pleasure of life; are advantageous to society; because; at
the same time that they multiply those innocent gratifications to
individuals; they are a kind of storehouse of labour; which; in
the exigencies of state; may be turned to the public service。 In
a nation; where there is no demand for such superfluities; men
sink into indolence; lose all enjoyment of life; and are useless
to the public; which cannot maintain or support its fleets and
armies; from the industry of such slothful members。
    The bounds of all the EUROPEAN kingdoms are; at present;
nearly the same they were two hundred years ago: But what a
difference is there in the power an

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