《道德情操论·卷三·论评判自己情感与行为的基础·四·论自欺的性质与一般准则的起源和用处》第6节
Those general rules of conduct, when they have been fixed in our mind by habitual reflection, are of great use in correcting the {141} misrepresentations of self-love concerning what is fit and proper to be done in our particular situation. The man of furious resentment, if he was to listen to the dictates of that passion, would perhaps regard the death of his enemy, as but a small compensation for the wrong, he imagines, he has received; which, however, may be no more than a very slight provocation. But his observations upon the conduct of others, have taught him how horrible all such sanguinary revenges appear. Unless his education has been very singular, he has laid it down to himself as an inviolable rule, to abstain from them upon all occasions. This rule preserves its authority with him, and renders him incapable of being guilty of such a violence. Yet the fury of his own temper may be such, that had this been the first time in which he considered such an action, he would undoubtedly have determined it to be quite just and proper, and what every impartial spectator would approve of. But that reverence for the rule which past experience has impressed upon him, checks the impetuosity of his passion, and helps him to correct the too partial views which self-love might otherwise suggest, of what was proper to be done in his situation. If he should allow himself to be so far transported by passion as to violate this rule, yet, even in this case, he cannot throw off altogether the awe and respect with which he has been accustomed to regard it. At the very time of acting, at the moment in which passion mounts the highest, he hesitates and trembles at the thought of what he is about to do: he is secretly conscious to himself that he is breaking through those measures of conduct which, in all his cool hours, he had resolved never to infringe, which he had never seen infringed by others without the highest disapprobation, and of which the infringement, his own mind forebodes, must soon render him the object of the same disagreeable sentiments. Before he can take the last fatal resolution, he is tormented with all the agonies of doubt and uncertainty; he is terrified at the thought of violating so sacred a rule, and at the same time is urged and goaded on by the fury of his desires to violate it. He changes his purpose every moment; sometimes he resolves to adhere to his principle, and not indulge a passion which may corrupt the remaining part of his life with the horrors of shame and repentance; and a momentary calm takes possession of his breast, from the prospect of that security and tranquillity which he will enjoy when he thus determines not to expose himself to the hazard of a contrary conduct. But immediately the passion rouses anew, and with fresh fury drives him on to commit what he had the instant before resolved to abstain from. Wearied and distracted with those continual irresolutions, he at length, from a sort of despair, makes the last fatal and irrecoverable step; but with that terror and amazement with which one flying from an enemy, throws himself over a precipice, where he is sure of meeting with more certain destruction than from any thing that pursues him from behind. Such {142} are his sentiments even at the time of acting; though he is then, no doubt, less sensible of the impropriety of his own conduct than afterwards, when his passion being gratified and palled, he begins to view what he has done in the light in which others are apt to view it; and actually feels, what he had only foreseen very imperfectly before, the stings of remorse and repentance begin to agitate and torment him.
注释摘要
这一段的核心，是斯密在用一种近乎小说笔法的心理描写，来展示一般行为准则如何在实际的道德挣扎中发挥力量。他所描述的那个被狂暴怨恨攫住的人，并不是一个抽象的说理工具，而是一个活生生的心理案例。在盛怒之下，这个人会把仇人的死看作对自己所受委屈的微不足道的补偿，哪怕那委屈其实不过是极轻微的冒犯。这里的要点在于，激情的当下会彻底扭曲人对处境轻重比例的判断——这正是自…