《道德情操论·卷三·论评判自己情感与行为的基础·三·论良心的影响与权威》第8节
In misfortunes of the first kind, our emotions may, no doubt, go very much beyond what exact propriety will admit of; but they may likewise fall short of it, and they frequently do so. The man who should feel no more for the death or distress of his own father, or son, than for those of any other man's father or son, would appear neither a good son nor a good father. Such unnatural indifference, far from exciting our applause, would incur our highest disapprobation. Of these domestic affections, however, some are most apt to offend by their excess, and others by their defect. Nature, for the wisest purposes, has rendered, in most men, perhaps in all men, parental tenderness a much stronger affection than filial piety. The continuance and propagation of the species depend altogether upon the former, and not upon the latter. In ordinary cases, the existence and preservation of the child depend altogether upon the care of the parents. Those of the parents seldom depend upon that of the child. Nature, therefore, has rendered the former affection so strong, that it generally requires not to be excited, but to be moderated; and moralists seldom endeavour to teach us how to indulge, but generally how to restrain our fondness, our excessive attachment, the unjust preference which we {124} are disposed to give to our own children above those of other people. They exhort us, on the contrary, to an affectionate attention to our parents, and to make a proper return to them, in their old age, for the kindness which they had shown to us in our infancy and youth. In the Decalogue we are commanded to honour our fathers and mothers. No mention is made of the love of our children. Nature has sufficiently prepared us for the performance of this latter duty. Men are seldom accused of affecting to be fonder of their children than they really are. They have sometimes been suspected of displaying their piety to their parents with too much ostentation. The ostentatious sorrow of widows has, for a like reason, been suspected of insincerity. We should respect, could we believe it sincere, even the excess of such kind affections; and though we might not perfectly approve, we should not severely condemn it. That it appears praise-worthy, at least in the eyes of those who affect it, the very affectation is a proof.
注释摘要
在讨论那些首先落到我们亲友身上、然后才间接触及我们自身的不幸时，斯密提出了一个对“合宜”这个概念相当重要的修正。此前的论述容易给人一个印象，似乎情感只要强烈到超出了那个设身处地的旁观者所能跟随的程度，就总是不合宜的。但在这里，斯密承认了另一种可能：情感也可能不够强烈，以至于同样违背了合宜。一个人若对父亲或儿子的死亡感到的悲伤，并不比对任何陌生人的悲伤更多，…