《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10节
It is in this manner that religion enforces the natural sense of duty: and hence it is, that mankind are generally disposed to place great confidence in the probity of those who seem deeply impressed with religious sentiments. Such persons, they imagine, act under an additional tie, besides those which regulate the conduct of other men. The regard to the propriety of action, as well as to reputation, the regard to the applause of his own breast, as well as to that of others, are motives which they suppose have the influence over the religious man, as over the man of the world. But the former lies under another restraint, and never acts deliberately but as in the presence of that Great Superior who is finally to recompense him according to his deeds. A greater trust is reposed, upon this account, in the regularity and exactness of his conduct. And wherever the natural principles of religion are not corrupted by the factious and party zeal of some worthless cabal; wherever the first duty which it requires, is to fulfil all the obligations of morality; wherever men are not taught to regard frivolous observances, as more immediate duties of religion than acts of justice and beneficence; and to imagine, that by sacrifices, and ceremonies, and vain supplications, they can bargain with the Deity for fraud, and perfidy, and violence, the world undoubtedly judges right in this respect, and justly places a double confidence in the rectitude of the religious man's behaviour.
注释摘要
斯密在这一段里处理的，是从神圣立法这个观念引申出来的一个实际推论：既然道德的一般准则可以被理解为神的命令，那么一个真诚信仰宗教的人，在世人眼中就应该比不信者享有更高的信任。他要解释这种信任的心理基础，同时立刻划出一个极重要的保留条件，以防止这个推论被滥用。 他先是把信教者与不信教者放在同一个起点上。他承认，重视行为的合宜、重视名声、重视自己内心的赞赏、也重…