1

功利主義、

Utilitarianism

英、約翰

斯圖亞特

穆勒(葉建新譯)

1

、一門學(xué)科中的具體原理通常并非從該學(xué)科的基本原理推斷而來，也不依

賴基本原理來加以印證。

The?detailed?doctrines?of?a?science?are?not?usually?deduced?from,

nor

depend

for

their

evidence

upon

,what

are

called

its

first

principles.

2

、一切行為均出于某種目的，故行為準則勢必屈從于行為目的并完全體現(xiàn)

出目的的種種特性。

All?actions?is?for?the?shake?of?some?end,?and?rules?of?action,?it

seems

natural

to

suppose,

must

take

their

whole

character

and

colour

from

the?end?to?which?they?are?subservient.

3

、將功利置于快樂面前時顯得不切實際的枯燥乏味，而將快樂置于功利面

前時又顯得過于現(xiàn)實的奢靡享樂。

As

impracticably

dry

when

the

word

utility

precedes

the

word

pleasure,

and?as?too?practically?voluptuous?when?the?word?pleasure?precedes?the

word?utility.

4

、接受功利原理或最大幸福原理為道德根本，就需要堅持旨在促進幸福的

行為即為“是”

，與幸福背道而馳的行為即為“非”這一信條。

The

creed

which

accepts

as

the

foundation

of

morals

,utility,

or

the

Greatest

Happiness

Principle,

hold

that

actions

are?right

in

proportion

as?they?tend?to?promote?happiness,?wrong?as?they?tend?to?produce?the

reverse?of?happiness.

5

、比起動物的欲望，人有著更高一級的官能，當(dāng)人意識到自己的這些官能

之后，就不會把什么東西都當(dāng)作幸福。

Human

beings

have

faculties

more

elevated

than

the

animal

appetites,

and

when

once

made

conscious

of

them

,do

not

regard

anything

as

happiness.

6

、擁有更高官能的人比之其他人需要更多的東西才能獲得幸福感，因而更

容易遭受痛苦，而且痛苦的程度往往更加劇烈。

A?being?of?higher?faculties?requires?more?to?make?him?happy,?is

capable?probably?of?more?acute?suffering,?and?is?certainly?accessible

to?it?at?more?points,?than?one?of?an?inferior?type.

7

、一種令人滿足的生活，其構(gòu)成要素有二：寧靜和興奮。

The?main?constituents?of?a?satisfied?life?appear?to?be?two,?either

of

which

by

itself

is

often

found

sufficient

for

the

purpose:

tranquility,

and?excitement.

8

、有些人外在的運命相對不如人意，無法發(fā)現(xiàn)足夠的樂趣來使他們的生活

富有意義，但個中原因通常是他們只專注于自我而不在乎他人。

When?people?who?are?tolerably?fortunate?in?their?outward?lot?do?not

find

in

life

sufficient

enjoyment

to

make

it

valuable

to

them,

the

cause

generally?is,?caring?for?nobody?but?themselves.

9

、人類發(fā)展的內(nèi)在要求絕不是讓人成為自私自利之徒，只專注于可憐的自

我存在而對其他一切麻木不仁，而是在于某種更高的追求，即充分體現(xiàn)人何以

為人的實質(zhì)。

As

little

is

there

an

inherent

necessity

that

any

human

being

should

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