《道德情操论·卷一·论行为的合宜性·一之五·论可亲的德性与可敬的德性》第1节
UPON these two different efforts, upon that of the spectator to enter into the sentiments of the person principally concerned, and upon that of the person principally concerned to bring down his emotions to what the spectator can go along with, are founded two different sets of virtues. The soft, the gentle, the amiable virtues, the virtues of candid condescension and indulgent humanity, are founded upon the one: the great, the awful and respectable, the virtues of self-denial, of self-government, of that command of the passions which subjects all the movements of our nature to what our own dignity and honour, and the propriety of our own conduct require, take their origin from the other. How amiable does he appear to be, whose sympathetic heart seems to re-echo all the sentiments of those with whom he converses, who grieves for their calamities, who resents their injuries, and who rejoices at their good fortune! When we bring home to ourselves the situation of his companions, we enter into their gratitude, and feel what consolation they must derive from the tender sympathy of so affectionate a friend. And for a contrary reason, how disagreeable does he appear to be, whose hard and obdurate heart feels for himself only, but is altogether insensible to the happiness or misery of others! We enter, in this case, too, into the pain which his presence must give to every mortal with whom he converses, to those especially with whom we are most apt to sympathize, the unfortunate and the injured. On the other hand, what noble propriety and grace do we feel in the conduct of those who, in their own case, exert that recollection and self-command which constitute the dignity of every passion, and which bring it down to what others can enter into? We are disgusted with that clamorous grief, which, without any delicacy, calls upon our compassion with sighs and tears and importunate lamentations. But we reverence that reserved, that silent and majestic sorrow, which discovers itself only in the swelling of the eyes, in the quivering of the lips and cheeks, and in the distant, but affecting, coldness of the whole behaviour. It imposes the like silence upon us. We regard it with respectful attention, and watch with anxious concern over our whole behaviour, lest by any impropriety we should disturb that concerted tranquillity, which it requires so great an effort to support.
注释摘要
斯密在这一节把前面几章反复讨论的两种努力做了一个明确的收束，将道德情感的动力机制直接对应到两类德性的起源上。旁观者努力进入当事人的情感，当事人努力将自己的情感降低到旁观者能够跟随的程度——正是这两种方向相反的运动，分别生成了两组性质完全不同的品德。一组是可亲的德性，温和、柔软，建立在旁观者那一边的努力之上，表现为坦诚的谦让与宽厚的人道。另一组是可敬的德性，…