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- Herausgeber: Reclam Verlag
- Kategorie: Geisteswissenschaft
- Serie: Reclams Universal-Bibliothek
- Sprache: Deutsch
- Veröffentlichungsjahr: 2016
David Hume war zeitlebens unzufrieden mit der Breitenwirkung seiner Schriften. Er verfasste deshalb einige Neufassungen seiner Werke, so 1757 mit der "Dissertation on the Passions" eine von Buch II seines berühmten "Treatise of Human Nature".Inhaltlich geht es um die Entstehung von Gefühlen und Humes Handlungstheorie. Mit bemerkenswerter Kreativität versucht er, die experimentelle Methode der Naturwissenschaften auf den Bereich der menschlichen Gefühlsregungen zu übertragen.Gerade seine Kürzungen lassen dabei die wesentlichen Punkte seiner Affekttheorie schärfer hervortreten. Dies verstand Hume nicht nur als inhaltlichen, sondern vor allem als stilistischen Fortschritt, der jedem Leser zugutekommt.
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David Hume
A Dissertation on the Passions Eine Dissertation über die Affekte
Englisch/Deutsch Übersetzt und herausgegeben von Frank Brosow
Reclam
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2016 Philipp Reclam jun. GmbH & Co. KG, Stuttgart
Covergestaltung: Cornelia Feyll, Friedrich Forssman
Gesamtherstellung: Reclam, Ditzingen
Made in Germany 2017
RECLAM, UNIVERSAL-BIBLIOTHEK und RECLAMS UNIVERSAL-BIBLIOTHEK sind eingetragene Marken der Philipp Reclam jun. GmbH & Co. KG, Stuttgart
ISBN 978-3-15-961133-4
Inhalt
[5]A Dissertation on the Passions Eine Dissertation über die Affekte
[6]A Dissertation on the Passions
SECTION 1
1.11. SOME objects produce immediately an agreeable sensation, by the original structure of our organs, and are thence denominated GOOD; as others, from their immediate disagreeable sensation, acquire the appellation of EVIL. Thus moderate warmth is agreeable and good; excessive heat painful and evil.
1.2Some objects again, by being naturally conformable or contrary to passion, excite an agreeable or painful sensation; and are thence called Good or Evil. The punishment of an adversary, by gratifying revenge, is good; the sickness of a companion, by affecting friendship, is evil.
1.32. All good or evil, whence-ever it arises, produces various passions and affections, according to the light in which it is surveyed.
1.4When good is certain or very probable, it produces JOY: When evil is in the same situation, there arises GRIEF or SORROW.
1.5When either good or evil is uncertain, it gives rise to FEAR or HOPE, according to the degree of uncertainty on one side or the other.
1.6DESIRE arises from good considered simply; and AVERSION, from evil. The WILL exerts itself, when either the presence of the good or absence of the evil may be attained by any action of the mind or body.
1.7[8]3. None of these passions seem to contain any thing curious or remarkable, except Hope and Fear, which, being derived from the probability of any good or evil, are mixed passions, that merit our attention.
1.8Probability arises from an opposition of contrary chances or causes, by which the mind is not allowed to fix on either side; but is incessantly tossed from one to another, and is determined, one moment, to consider an object as existent, and another moment as the contrary. The imagination or understanding, call it which you please, fluctuates between the opposite views; and though perhaps it may be oftener turned to one side than the other, it is impossible for it, by reason of the opposition of causes or chances, to rest on either. The pro and con of the question alternately prevail; and the mind, surveying the objects in their opposite causes, finds such a contrariety as destroys all certainty or established opinion.
1.9Suppose, then, that the object, concerning which we are doubtful, produces either desire or aversion; it is evident, that, according as the mind turns itself to one side or the other, it must feel a momentary impression of joy or sorrow. An object, whose existence we desire, gives satisfaction, when we think of those causes, which produce it; and for the same reason, excites grief or uneasiness from the opposite consideration. So that, as the understanding, in probable questions, is divided between the contrary points of view, the heart must in the same manner be divided between opposite emotions.
1.10[10]Now, if we consider the human mind, we shall observe, that, with regard to the passions, it is not like a wind instrument of music, which, in running over all the notes, immediately loses the sound when the breath ceases; but rather resembles a string-instrument, where, after each stroke, the vibrations still retain some sound, which gradually and insensibly decays. The imagination is extremely quick and agile; but the passions, in comparison, are slow and restive: For which reason, when any object is presented, which affords a variety of views to the one and emotions to the other; though the fancy may change its views with great celerity; each stroke will not produce a clear and distinct note of passions, but the one passion will always be mixed and confounded with the other. According as the probability inclines to good or evil, the passion of grief or joy predominates in the composition; and these passions being intermingled by means of the contrary views of the imagination, produce by the union the passions of hope or fear.
1.114. As this theory seems to carry its own evidence along with it, we shall be more concise in our proofs.
1.12The passions of fear and hope may arise, when the chances are equal on both sides, and no superiority can be discovered in one above the other. Nay, in this situation the passions are rather the strongest, as the mind has then the least foundation to rest upon, and is tost with the greatest uncertainty. Throw in a superior degree of probability to the side of grief, you immediately see the passion diffuse itself over the composition, [12]and tincture it into fear. Encrease the probability, and by that means the grief; the fear prevails still more and more, ’till at last it runs insensibly, as the joy continually diminishes, into pure grief. After you have brought it to this situation, diminish the grief, by a contrary operation to that, which encreased it, to wit, by diminishing the probability on the melancholy side; and you will see the passion clear every moment, ’till it changes insensibly into hope; which again runs, by slow degrees, into joy, as you encrease that part of the composition, by the encrease of the probability. Are not these as plain proofs, that the passions of fear and hope are mixtures of grief and joy, as in optics it is a proof, that a coloured ray of the sun, passing through a prism, is a composition of two others, when, as you diminish or encrease the quantity of either, you find it prevail proportionably, more or less, in the composition?
1.135. Probability is of two kinds; either when the object is itself uncertain, and to be determined by chance: or when, though the object be already certain, yet it is uncertain to our judgement, which finds a number of proofs or presumptions on each side of the question. Both these kinds of probability cause fear and hope; which must proceed from that property, in which they agree; namely, the uncertainty and fluctuation which they bestow on the passion, by that contrariety of views, which is common to both.
1.14[14]6. It is a probable good or evil, which commonly causes hope or fear; because probability, producing an inconstant and wavering survey of an object, occasions naturally a like mixture and uncertainty of passion. But we may observe, that, wherever, from other causes, this mixture can be produced, the passions of fear and hope will arise, even though there be no probability.
1.15An evil, conceived as barely possible, sometimes produces fear; especially if the evil be very great. A man cannot think on excessive pain and torture without trembling, if he runs the least risque of suffering them. The smallness of the probability is compensated by the greatness of the evil.
1.16But even impossible evils cause fear; as when we tremble on the brink of a precipice, though we know ourselves to be in perfect security, and have it in our choice, whether we will advance a step farther. The immediate presence of the evil influences the imagination and produces a species of belief; but being opposed by the reflection on our security, that belief is immediately retracted, and causes the same kind of passion, as when, from a contrariety of chances, contrary passions are produced.
1.17Evils, which are certain, have sometimes the same effect as the possible or impossible. A man, in a strong prison, without the least means of escape, trembles at the thoughts of the rack, to which he is sentenced. The evil is here fixed in itself; but the mind has not courage to fix upon it; and this fluctuation gives rise to a passion of a similar appearance with fear.
1.18[16]7. But it is not only where good or evil is uncertain as to its existence, but also as to its kind, that fear or hope arises. If any one were told that one of his sons is suddenly killed; the passion, occasioned by this event, would not settle into grief, ’till he got certain information which of his sons he had lost. Though each side of the question produces here the same passion; that passion cannot settle, but receives from the imagination, which is unfixed, a tremulous unsteady motion, resembling the mixture and contention of grief and joy.
1.198. Thus all kinds of uncertainty have a strong connexion with fear, even though they do not cause any opposition of passions, by the opposite views, which they present to us. Should I leave a friend in any malady, I should feel more anxiety upon his account, than if he were present; though perhaps I am not only incapable of giving him assistance, but likewise of judging concerning the event of his sickness. There are a thousand little circumstances of his situation and condition, which I desire to know; and the knowledge of them would prevent that fluctuation and uncertainty, so nearly allied to fear. HORACE has remarked this phænomenon.
Ut assidens implumibus pullis avis
Serpentium allapsus timet,
Magis relictis; non, ut adsit, auxilî
Latura plus præsentibus.
1.20[18]A virgin on her bridal-night goes to bed full of fears and apprehensions, though she expects nothing but pleasure. The confusion of wishes and joys, the newness and greatness of the unknown event, so embarrass the mind, that it knows not in what image or passion to fix itself.
1.219. Concerning the mixture of affections, we may remark, in general, that when contrary passions arise from objects nowise connected together, they take place alternately. Thus when a man is afflicted for the loss of a law-suit, and joyful for the birth of a son, the mind, running from the agreeable to the calamitous object; with whatever celerity it may perform this motion, can scarcely temper the one affection with the other, and remain between them in a state of indifference.
1.22It more easily attains that calm situation, when the same event is of a mixed nature, and contains something adverse and something prosperous in its different circumstances. For in that case, both the passions, mingling with each other by means of the relation, often become mutually destructive, and leave the mind in perfect tranquillity.
1.23But suppose, that the object is not a compound of good and evil, but is considered as probable or improbable in any degree; in that case, the contrary passions will both of them be present at once in the soul, and instead of balancing and tempering each other, will subsist together, and by their union produce a third impression or affection, such as hope or fear.
1.24[20]The influence of the relations of ideas (which we shall explain more fully afterwards) is plainly seen in this affair. In contrary passions, if the objects be totally different, the passions are like two opposite liquors in different bottles, which have no influence on each other. If the objects be intimately connected, the passions are like an alcali and an acid, which, being mingled, destroy each other. If the relation be more imperfect, and consist in the contradictory views of the same object, the passions are like oil and vinegar, which, however mingled, never perfectly unite and incorporate.
1.25The effect of a mixture of passions, when one of them is predominant, and swallows up the other, shall be explained afterwards.
[22]SECTION 2
2.11. Besides those passions above-mentioned, which arise from a direct pursuit of good and aversion to evil, there are others which are of a more complicated nature, and imply more than one view or consideration. Thus Pride is a certain satisfaction in ourselves, on account of some accomplishment or possession, which we enjoy: Humility, on the other hand, is a dissatisfaction with ourselves, on account of some defect or infirmity.
2.2Love or Friendship is a complacency in another, on account of his accomplishments or services: Hatred, the contrary.
2.32. In these two sets of passion, there is an obvious distinction to be made between the object of the passion and its cause. The object of pride and humility is self: The cause of the passion is some excellence in the former case; some fault, in the latter. The object of love and hatred is some other person: The causes, in like manner, are either excellencies or faults.
2.4With regard to all these passions, the causes are what excite the emotion; the object is what the mind directs its view to when the emotion is excited. Our merit, for instance, raises pride; and it is essential to pride to turn our view on ourselves with complacency and satisfaction.
2.5Now, as the causes of these passions are very numerous and various, though their object be uniform and simple; it may be a subject of curiosity to consider, what that circumstance is, in [24]which all these various causes agree; or in other words, what is the real efficient cause of the passion. We shall begin with pride and humility.
2.63. In order to explain the causes of these passions, we must reflect on certain principles, which, though they have a mighty influence on every operation, both of the understanding and passions, are not commonly much insisted on by philosophers. The first of these is the association of ideas, or that principle, by which we make an easy transition from one idea to another. However uncertain and changeable our thoughts may be, they are not entirely without rule and method in their changes. They usually pass with regularity, from one object, to what resembles it, is contiguous to it, or produced by it.* When one idea is present to the imagination, any other, united by these relations, naturally follows it, and enters with more facility, by means of that introduction.
2.7The second property, which I shall observe in the human mind, is a like association of impressions or emotions. All resembling impressions are connected together; and no sooner one arises, than the rest naturally follow. Grief and disappointment give rise to anger, anger to envy, envy to malice and malice to grief again. In like manner, our temper, when elevated with joy, naturally throws itself into love, generosity, courage, pride, and other resembling affections.
2.8In the third place, it is observable of these two kinds of association, that they very much assist and forward each other, and [26]that the transition is more easily made, where they both concur in the same object. Thus, a man, who, by an injury received from another, is very much discomposed and ruffled in his temper, is apt to find a hundred subjects of hatred, discontent, impatience, fear, and other uneasy passions; especially, if he can discover these subjects in or near the person, who was the object of his first emotion. Those principles, which forward the transition of ideas, here concur with those which operate on the passions; and both, uniting in one action, bestow on the mind a double impulse.
2.9Upon this occasion I may cite a passage from an elegant writer, who expresses himself in the following manner*: ‘As the fancy delights in every thing, that is great, strange, or beautiful, and is still the more pleased the more it finds of these perfections in the same object, so it is capable of receiving new satisfaction by the assistance of another sense. Thus, any continual sound, as the music of birds, or a fall of waters, awakens every moment the mind of the beholder, and makes him more attentive to the several beauties of the place, that lie before him. Thus, if there arises a fragrancy of smells or perfumes, they heighten the pleasure of the imagination, and make even the colours and verdure of the landscape appear more agreeable; for the ideas of both senses recommend each other, and are pleasanter together than where they enter the mind separately: As the different colours of a picture, when [28]they are well disposed, set off one another, and receive an additional beauty from the advantage of the situation.’ In these phænomena, we may remark the association both of impressions and ideas: as well as the mutual assistance these associations lend to each other.
2.104. It seems to me, that both these species of relations have place in producing Pride oder Humility, and are the real, efficient causes of the passion.
2.11With regard to the first relation, that of ideas, there can be no question. Whatever we are proud of must, in some manner, belong to us. It is always our knowledge, our sense, beauty, possessions, family, on which we value ourselves. Self, which is the object of the passion, must still be related to that quality or circumstance, which causes the passion. There must be a connexion between them; an easy transition of the imagination; or a facility of the conception in passing from one to the other. Where this connexion is wanting, no object can either excite pride or humility; and the more you weaken the connexion, the more you weaken the passion.
2.125. The only subject of enquiry is, whether there be a like relation of impressions or sentiments, wherever pride or humility is felt; whether the circumstance, which causes the passion, previously excites a sentiment similar to the passion; and whether there be an easy transfusion of the one into the other.
2.13The feeling or sentiment of pride is agreeable; of humility, painful. An agreeable sensation is, therefore, related to the former; a painful, to the latter. And if we find, after examination, [30]that every object, which produces pride, produces also a separate pleasure; and every object, which causes humility, excites in like manner a separate uneasiness; we must allow, in that case, that the present theory is fully proved and ascertained. The double relation of ideas and sentiments will be acknowledged incontestable.
2.146. To begin with personal merit and demerit, the most obvious causes of these passions; it would be entirely foreign to our present purpose to examine the foundation of moral distinctions. It is sufficient to observe, that the foregoing theory concerning the origin of the passions may be defended on any hypothesis. The most probable system, which has been advanced to explain the difference between vice and virtue, is, that either from a primary constitution of nature, or from a sense of public or private interest, certain characters, upon the very view and contemplation, produce uneasiness; and others, in like manner, excite pleasure. The uneasiness and satisfaction, produced in the spectator, are essential to vice and virtue. To approve of a character, is to feel a delight upon its appearance. To disapprove of it, is to be sensible of an uneasiness. The pain and pleasure, therefore, being, in a manner, the primary source of blame or praise, must also be the causes of all their effects; and consequently, the causes of pride and humility, which are the unavoidable attendants of that distinction.
2.15[32]But supposing this theory of morals should not be received; it is still evident that pain and pleasure, if not the sources of moral distinctions, are at least inseparable from them. A generous and noble character affords a satisfaction even in the survey; and when presented to us, though only in a poem or fable, never fails to charm and delight us. On the other hand, cruelty and treachery displease from their very nature; nor is it possible ever to reconcile us to these qualities, either in ourselves or others. Virtue, therefore, produces always a pleasure distinct from the pride or selfsatisfaction which attends it: Vice, an uneasiness separate from the humility or remorse.
2.16
