《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3节
It is quite otherwise with those passions which take their origin from the imagination. The frame of my body can be but little affected by the alterations which are brought about upon that of my companion: but my imagination is more ductile, and more readily assumes, if I may say so, the shape and configuration of the imaginations of those with whom I am familiar. A disappointment in love, or ambition, will, upon this account, call forth more sympathy than the greatest bodily evil. Those passions arise altogether from the imagination. The person who has lost his whole fortune, if he is in health, feels nothing in his body. What he suffers is from the imagination only, which represents to him the loss of his dignity, neglect from his friends, contempt from his enemies, dependence, want, and misery, coming fast upon him; and we sympathize with him the more strongly upon this account, because our imaginations can the more readily mould themselves upon his imagination, than our bodies can mould themselves upon his body. The loss of a leg may generally be regarded as a more real calamity than the loss of a mistress. It would be a ridiculous tragedy, however, of which the catastrophe was to turn upon a loss of that kind. A misfortune of the other kind, how frivolous soever it may appear to be, has given occasion to many a fine one. Nothing is so soon forgot as pain. The moment it is gone the whole agony of it is over, and the thought of it can no longer give us any sort of disturbance. We ourselves cannot then enter into the anxiety and anguish which we had before conceived. An unguarded word from a friend will occasion a more durable uneasiness. The agony which this creates is by no means over with the word. What at first disturbs us is not the object of the senses, but the idea of the imagination. As it is an idea, therefore, which occasions our uneasiness, till time and other accidents have in some measure effaced it from our memory, the imagination continues to fret and rankle within, from the thought of it.
注释摘要
斯密在这里完成的是一个重要的论证转折。此前他一直在说明，那些起源于身体的情感——饥饿、性欲、身体的疼痛——很难引起旁观者的同情，因为旁观者的身体状态与受苦者不同，无法设身处地地进入那种感受。现在他转向另一类情感：起源于想象力的情感。这一段的关键论点是，想象力比身体更容易与他人的状态相感应。 他说得很形象：我的身体框架几乎不会被同伴身体上的变化所影响，但我的…