《道德情操论·卷二·论功劳与过失·三之三·论这种不规则性的终极原因》第3节
Nor is that irregularity of sentiments altogether without its utility, by which the merit of an unsuccessful attempt to serve, and much more that of mere good inclinations and kind wishes, appears to be imperfect. Man was made for action, and to promote by the exertion of his faculties such changes in the external circumstances both of himself and others, as may seem most favourable to the happiness of all. He must not be satisfied with indolent benevolence, nor fancy himself the friend of mankind, because in his heart he wishes well to the prosperity of the world. That he may call forth the whole vigour of his soul, and strain every nerve, in order to produce those ends which it is the purpose of his being to advance, Nature has taught him, that neither himself nor mankind can be fully satisfied with his conduct, nor bestow upon it the full measure of applause, unless he has actually produced them. He is made to know, that the praise of good intentions, without the merit of good offices, will be but of little avail to excite either the loudest acclamations of the world, or even the highest degree of self applause. The man who has performed no single action of importance, but whose whole conversation and deportment express the justest, the noblest, and most generous sentiments, can be entitled to demand no very high reward, even though his inutility should be owing to nothing but the want of an opportunity to serve. We can still refuse it him without blame. We can still ask him, What have you done? What actual service can you produce, to entitle you to so great a recompense? We esteem you, and love you; but we owe you nothing. To reward indeed that latent virtue which has been useless only for want of an opportunity to serve, to bestow upon it those honours and preferments, which, though in some measure it may be said to deserve them, it could not with propriety have insisted upon, is the effect of the most divine benevolence. To punish, on the contrary, for the affections of the heart only, where no crime has been committed, is the most insolent and barbarous tyranny. The benevolent affections seem to deserve most praise, when they do not wait till it becomes almost a crime for them not to exert themselves. The malevolent, on the contrary, can scarce be too tardy, too slow, or deliberate.
注释摘要
这段论述在全书结构中承担着一个关键的转折：此前斯密一直在描述人类情感的一种看似不合理之处——我们总是根据行为的结果而非意图来评判功过，失败的善行得不到应有的赞赏，未遂的恶行却可能获得不该有的宽宥。现在他要追问，这种随处可见的“不规则性”——当善良的意图未能达成效果时，其功绩在我们眼中便黯然失色——是否仅仅是理性的缺陷，抑或背后另有用意。他的回答毫不含糊：这…