《道德情操论·卷三·论评判自己情感与行为的基础·五·论道德一般准则的影响与权威》第5节
Since these, therefore, were plainly intended to be the governing principles of human nature, the rules which they prescribe are to be regarded as the commands and laws of the Deity, promulgated by those vicegerents which he has thus set up within us. All general rules are commonly denominated laws: thus the general rules which bodies observe in the communication of motion, are called the laws of motion. But those general rules which our moral faculties observe in approving or condemning whatever sentiment or action is subjected to their examination, may much more justly be denominated such. They have a much greater resemblance to what are properly called laws, those {146} general rules which the sovereign lays down to direct the conduct of his subjects. Like them they are rules to direct the free actions of men: they are prescribed most surely by a lawful superior, and are attended too with the sanction of rewards and punishments. Those vicegerents of God within us, never fail to punish the violation of them, by the torments of inward shame, and self-condemnation; and on the contrary, always reward obedience with tranquillity of mind, with full contentment and self-satisfaction. There are innumerable other considerations which serve to confirm the same conclusion. The happiness of mankind, as well as of all other rational creatures, seems to have been the original purpose intended by the Author of nature, when he brought them into existence. No other end seems worthy of that supreme wisdom and divine benignity which we necessarily ascribe to him; and this opinion, which we are led to by the abstract consideration of his infinite perfections, is still more confirmed by the examination of the works of nature, which seem all intended to promote happiness, and to guard against misery. But by acting accordingly to the dictates of our moral faculties, we necessarily pursue the most effectual means for promoting the happiness of mankind, and may therefore be said, in some sense, to co-operate with the Deity, and to advance as far as in our power the plan of Providence. By acting otherwise, on the contrary, we seem to obstruct, in some measure, the scheme which the Author of nature has established for the happiness and perfection of the world, and to declare ourselves, if I may say so, in some measure the enemies of God. Hence we are naturally encouraged to hope for his extraordinary favour and reward in the one case, and to dread his sure vengeance and punishment in the other.
注释摘要
斯密在这一段里做了一件相当大胆的事：他把我们在前几节里反复讨论的那些道德一般准则，直接提升到了神圣律法的地位。论证的起点是一个在他看来已经确立的前提——那些道德能力，也就是我们内心判断情感与行为是否合宜的官能，显然是被设计来统治人性的主导性原则。既然它们是主导性的，那么它们所颁布的规则，就应当被视为上帝的命令，由这些内置在我们心里的代理者加以宣示。 接着他…