《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11节
Can there be greater barbarity, for example, than to hurt an infant? Its helplessness, its innocence, its amiableness, call forth the compassion, even of an enemy, and not to spare that tender age is regarded as the most furious effort of an enraged and cruel conqueror. What then should we imagine must be the heart of a parent who could injure that weakness which even a furious enemy is afraid to violate? Yet the exposition, that is, the murder of new-born infants, was a practice allowed of in almost all the states of Greece, even among the polite and civilized Athenians; and whenever the circumstances of the parent rendered it inconvenient to bring up the child, to abandon it to hunger or to wild beasts was regarded without blame or censure. This practice had probably begun in times of the most savage barbarity. The imaginations of men had been first made familiar with it in that earliest period of society, and the uniform continuance of the custom had hindered them afterwards from perceiving its enormity. We find, at this day, that this practice prevails among all savage nations; and in that rudest and lowest state of society it is undoubtedly more pardonable than in any other. The extreme indigence of a savage is often such that he himself is frequently exposed to the greatest extremity of hunger, he often dies of pure want, and it is frequently impossible for him to support both himself and his child. We cannot wonder, therefore, that in this case he should abandon it. One who, in flying from an enemy, whom it was impossible to resist, should throw down his infant, because it retarded his flight, would surely be excusable; since, by attempting to save it, he could only hope for the consolation of dying with it. That in this state of society, therefore, a parent should be allowed to judge whether he can bring up his child, ought not to surprise us so greatly. In the latter ages of Greece, however, the same thing was permitted from views of remote interest or conveniency, which could by no means excuse it. Uninterrupted custom had by this time so thoroughly authorised the practice, that not only the loose maxims of the world tolerated this barbarous prerogative, but even the doctrine of philosophers, which ought to have been more just and accurate, was led away by the established custom, and upon this, as upon many other occasions, instead of censuring, supported the horrible abuse, by far-fetched considerations of public utility. Aristotle talks of it as of what the magistrate ought upon many occasions to encourage. The humane Plato is of the same opinion, and, with all that love of mankind which seems to animate all his writings, no where marks this practice with disapprobation. When custom can give sanction to so dreadful a violation of humanity; we {187} may well imagine that there is scarce any particular practice so gross which it cannot authorise. Such a thing, we hear men every day saying, is commonly done, and they seem to think this a sufficient apology for what, in itself, is the most unjust and unreasonable conduct.
注释摘要
斯密在这一段里着手解决一个他不得不面对的难题：如果说习惯与风尚对道德情感的扭曲作用，在一般品性与行为风格上还算有限，那么在具体的风俗习惯上，它的力量就大得骇人。前面他已经承认，我们关于行为之美的感受，终究逃不开习惯与风尚的支配，但他一直试图守住一道底线——道德赞许与否的情感，植根于人性中最强韧的那一部分激情，或许会被弯曲，却不会被彻底颠倒。然而弃婴的例子一…