《道德情操论·卷五·论习惯与风尚对道德情感的影响·二·论习惯与风尚对道德情感的影响》第4节
The peculiar character and manners which we are led by custom to appropriate to each rank and profession, have sometimes perhaps a propriety independent of custom; and are what we should approve of for their own sakes, if we took into consideration all the different circumstances which naturally affect those in each different state of life. The propriety of a person's behaviour, depends not upon its {179} suitableness to any one circumstance of his situation, but to all the circumstances, which, when we bring his case home to ourselves, we feel, should naturally call upon his attention. If he appears to be so much occupied by any one of them, as entirely to neglect the rest, we disapprove of his conduct, as something which we cannot entirely go along with, because not properly adjusted to all the circumstances of his situation: yet, perhaps, the emotion he expresses for the object which principally interests him, does not exceed what we should entirely sympathize with, and approve of, in one whose attention was not required by any other thing. A parent in private life might, upon the loss of an only son, express without blame a degree of grief and tenderness, which would be unpardonable in a general at the head of an army, when glory, and the public safety, demanded so great a part of his attention. As different objects ought, upon common occasions, to occupy the attention of men of different professions, so different passions ought naturally to become habitual to them; and when we bring home to ourselves their situation in this particular respect, we must be sensible, that every occurrence should naturally affect them more or less, according as the emotion which it excites, coincides or disagrees with the fixed habit and temper of their minds. We cannot expect the same sensibility to the gay pleasures and amusements of life in a clergyman, which we lay our account with in an officer. The man whose peculiar occupation it is to keep the world in mind of that awful futurity which awaits him, who is to announce what may be the fatal consequences of every deviation from the rules of duty, and who is himself to set the example of the most exact conformity, seems to be the messenger of tidings, which cannot, in propriety, be delivered either with levity or indifference. His mind is supposed to be continually occupied with what is too grand and solemn, to leave any room for the impressions of those frivolous objects, which fill up the attention of the dissipated and the gay. We readily feel therefore, that, independent of custom, there is a propriety in the manners which custom has allotted to this profession; and that nothing can be more suitable to the character of a clergyman, than that grave, that austere and abstracted severity, which we are habituated to expect in his behaviour. These reflections are so very obvious, that there is scarce any man so inconsiderate, as not, at some time, to have made them, and to have accounted to himself in this manner for his approbation of the useful character of the clerical order.
注释摘要
在这一段里，斯密讨论的是习惯赋予各种职业与身份的独特性格，究竟只是习惯的产物，还是另有独立于习惯之外的合宜。他并不是全盘否定习惯的作用，而是要厘清：有些被习惯固定下来的举止方式，如果我们把一个人处境中的全部情况都设身处地地考虑一遍，会发现它们本身就值得赞许，而不只是因为我们看惯了。这就把合宜性的根据从单纯的习惯拉回到一种更根本的道德判断上，即行为是否与行动…