《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10节
The different manners which custom teaches us to approve of in the different professions and states of life, do not concern things of the greatest importance. We expect truth and justice from an old man as well as from a young, from a clergyman as well as from an officer; and it is in matters of small moment only that we look for the distinguishing marks of their respective characters. With regard to these, too, there is often some unobserved circumstance which, if it was attended to, would show us, that, independent of custom, there was a propriety in the character which custom had taught us to allot to each profession. We cannot complain, therefore, in this case, that the perversion of natural sentiment is very great. Though the manners of different nations require different degrees of the same quality, in the character which they think worthy of esteem, yet the worst that can be said to happen even here, is that the duties of one virtue are sometimes extended so as to encroach a little upon the precincts of some other. The rustic hospitality that is in fashion among the Poles encroaches, perhaps, a little upon oeconomy and good order; and the frugality that is esteemed in Holland, upon generosity and good-fellowship. The hardiness demanded of savages diminishes their humanity; and, perhaps, the delicate sensibility required in civilized nations, sometimes destroys the masculine firmness of the character. In general, the style of manners which takes place in any nation, may commonly upon the whole be said to be that which is most suitable to its situation. Hardiness is the character most suitable to the circumstances of a savage; sensibility to those of one who lives in a very civilized country. Even here, therefore, we cannot complain that the moral sentiments of men, as displayed by them, are very grossly perverted. It is not therefore in the general style of conduct or behaviour that {186} custom authorises the widest departure from what is the natural propriety of action. With regard to particular usages, its influence is often much more destructive of good morals, and it is capable of establishing, as lawful and blameless, particular actions, which shock the very plainest principles of right and wrong.
注释摘要
这一段是斯密在全章论证进入后半程时做的一个总结与转折，旨在区分习惯对道德情感的两种影响：一种针对不同职业与生活状态的一般性品格与风范，另一种则针对具体的习俗与做法。他要把前一种影响收紧，为后一种让出更严峻的论述空间。 斯密的论证分三层推进。第一层，直接划定范围。他指出，习惯教给我们对不同职业、不同身份的人产生不同的赞许，但这些差别只涉及那些无关紧要的品格特…