穆勒——《功利主义》

功利主义、Utilitarianism

英、约翰斯图亚特穆勒（叶建新译）

1、一门学科中的具体原理通常并非从该学科的基本原理推断而来，也不依赖基本原理来加以印证。

The detailed doctrines of a science are not usually deduced from, nor depend for their evidence upon ,what are called its first principles.

2、一切行为均出于某种目的，故行为准则势必屈从于行为目的并完全体现出目的的种种特性。

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、将功利置于快乐面前时显得不切实际的枯燥乏味，而将快乐置于功利面前时又显得过于现实的奢靡享乐。

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为道德根本，就需要坚持旨在促进幸福的行为即为“是”，与幸福背道而驰的行为即为“非”这一信条。

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、比起动物的欲望，人有着更高一级的官能，当人意识到自己的这些官能之后，就不会把什么东西都当作幸福。

Human beings have faculties more elevated than the animal appetites, and when once made conscious of them ,do not regard anything as happiness.

6、拥有更高官能的人比之其他人需要更多的东西才能获得幸福感，因而更容易遭受痛苦，而且痛苦的程度往往更加剧烈。

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、一种令人满足的生活，其构成要素有二：宁静和兴奋。

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、有些人外在的运命相对不如人意，无法发现足够的乐趣来使他们的生活富有意义，但个中原因通常是他们只专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、人类发展的内在要求绝不是让人成为自私自利之徒，只专注于可怜的自我存在而对其他一切麻木不仁，而是在于某种更高的追求，即充分体现人何以为人的实质。

As little is there an inherent necessity that any human being should

be a selfish egotist, devoid of every feeling or care but those which centre in his own miserable individuality.

10、除了自私，另一个令生活乏善可陈的重要原因便是缺乏智力层面的开发。

Next to selfishness, the principal cause which makes life unsatisfactory, is want of mental cultivation.

11、伦理告诉我们什么是我们的义务以及通过何种检验标准来知道我们的义务，但没有一种伦理体系要求我们一切行为的唯一动机都必须出于一种义务感。

It is the business of ethics to tell us what are our duties, or by what test we may know them, but no system of ethics requires that the sole motive of all we do shall be a feeling of duty.

12、关于行为的节制——即人们出于道德的考虑而克制自己不去做某些事，尽管在特定情况下做这些事的结果反而可能是有益的——作为一个有才智的行为者，应当清醒地意识到行为是分层次的，倘若在实践中一概而论，则一般而言是有害的，而这正是对行为进行克制的义务所在。

In the case of abstinences indeed——of things which people forbear to do, from moral consideration, though the consequences in the particular case might be beneficial——it would be unworthy of an intelligent agent not to be consciously aware that the action is of a class which, if practiced generally, would be generally injurious, and that is the ground of the obligation to abstain from it.

13、毫无疑问，在已知的伦理标准中没有哪一种标准对行为善恶的评判是基于行为者的善恶，更不会建立在考虑行为者是和蔼、勇敢、仁慈之人还是相反之徒的基础之上——这样的考虑与对行为的评价无关，而是与对人的评价有关。

For certainly no known ethical standard decides an action to be good or bad because it is done by a good or a bad man, still less because done by an amiable, a brave, or a benevolent man, or the contrary.

14、任何一种行为准则都不可能完善到将所有行为一网打尽的程度，任何一种行为都不可能被界定为永远符合道德义务或者始终应当遭到谴责。

Which all doctrines do, that have been believed by sane persons.

15、唯有被教育和舆论所崇尚的习惯性道德，才会在人们的头脑里形成一种本身带有强制性的情感。

For the customary morality, that which presents itself to the mind with the feeling of being in itself obligatory.

16、当我们追求一件事物时，我们似乎首先就要对该物心中有个明确清晰的概念，而不是最后才想到。

When we engage id a pursuit, a clear and precise conception of what we are pursuing would seem to be the first thing we need, instead of the last we are to look forward to.

17、情感消失时，义务也随之消失。

When the feeling ceases the obligation ceases.

18、幸福是值得渴望的，也是唯一作为目的值得渴望的东西，其他任何东