《道德情操论·卷一·论行为的合宜性·二之一·论起于身体的情感》第2节
Such is our aversion for all the appetites which take their origin from the body; all strong expressions of them are loathsome and disagreeable. According to some ancient philosophers, these are the passions which we share in common with the brutes, and which, having no connexion with the characteristical qualities of human nature, are upon that account beneath its dignity. But there are many other passions which we share in common with the brutes, such as resentment, natural affection, even gratitude, which do not, upon that account, appear to be so brutal. The true cause of the peculiar disgust which we conceive for the appetites of the body when we see them in other men, is that we cannot enter into them. To the person himself who feels them, as soon as they are gratified, the object that excited them ceases to be agreeable: even its presence often becomes offensive to him; he looks round to no purpose for the charm which transported him the moment before, and he can now as little enter into his own passion as another person. When we have dined, we order the covers to be removed; and we should treat in the same manner the objects of the most ardent and passionate desires, if they were the objects of no other passions but those which take their origin from the body. In the command of those appetites of the body consists that virtue which is properly called temperance. To restrain them within those bounds which regard to health and fortune prescribes, is the part of prudence. But to confine them within those limits which grace, which propriety, which delicacy, and which modesty, require, is the office of temperance. 2. It is for the same reason that to cry out with bodily pain, how intolerable soever, appears always unmanly and unbecoming. There {28} is, however, a good deal of sympathy even with bodily pain. If, as has already been observed, I see a stroke aimed, and just ready to fall upon the leg, or arm, of another person, I naturally shrink and draw back my own leg, or my own arm: and when it does fall, I feel it in some measure, and am hurt by it as well as the sufferer. My hurt, however, is, no doubt, excessively slight, and, upon that account, if he makes any violent outcry, as I cannot go along with him, I never fail to despise him. And this is the case of all the passions which take their origin from the body: they excite either no sympathy at all, or such a degree of it, as is altogether disproportioned to the violence of what is felt by the sufferer.
注释摘要
斯密在这一段里做了一个很细致的区分性工作。他要回答的问题是：为什么我们对某些激情的强烈表达感到反感，而对另一些却不会。古代哲学家有一种现成的解释——那些源于身体的欲望之所以低下，是因为我们与禽兽共享它们，它们与人性的独特品质无关。斯密承认这个说法，但并不满意。他立刻指出，像怨恨、亲情甚至感激，也是人与动物共有的，可我们并不会因此就觉得它们粗鄙。可见“与动物…