《道德情操论·卷六·论德性的品质·三·论自制》第20节
The esteem and admiration which every impartial spectator conceives for the real merit of those spirited, magnanimous, and high-minded persons, as it is a just and well-founded sentiment, so it is a steady and permanent one, and altogether independent of their good or bad fortune. It is otherwise with that admiration which he is apt to conceive for their excessive self-estimation and presumption. While they are successful, indeed, he is often perfectly conquered and overborne by them. Success covers from his eyes, not only the great imprudence, but frequently the great injustice of their enterprises; and far from blaming this defective part of their character, he often views it with the most enthusiastic admiration. When they are unfortunate, however, things change their colours and their names. What was before heroic magnanimity, resumes its proper appellation of extravagant rashness and folly; and the blackness of that avidity and injustice, which was before hid under the splendour of prosperity, comes full into view, and blots the whole lustre of their enterprise. Had Cæsar, instead of gaining, lost the battle of Pharsalia, his character would, at this hour, have ranked a little above that of Cataline, and the weakest man would have viewed his enterprise against the laws of his country in blacker colours, than, perhaps even Cato, with all the animosity of a party-man, ever viewed it at the time. His real merit, the justness of his taste, the simplicity and elegance of his writings, the propriety of his eloquence, his skill in war, his resources in distress, his cool and sedate judgment in danger, his faithful attachment to his friends, his unexampled generosity to his enemies, would all have been acknowledged; as the real merit of Cataline, who had many great qualities, is acknowledged at this day. But the insolence and injustice of his all-grasping ambition would have darkened and extinguished the glory of all that real merit. Fortune has in this, as well as in some other respects already mentioned, great influence over the moral sentiments of mankind, and, according as she is either favourable or adverse, can render the same character the object, either of general love and admiration, or of universal hatred and contempt. This great disorder in our moral sentiments is by no means, however, without its utility; and we may on this, as well as on many other occasions, admire the wisdom of God even in the weakness and folly of man. Our admiration of {225} success is founded upon the same principle with our respect for wealth and greatness, and is equally necessary for establishing the distinction of ranks and the order of society. By this admiration of success we are taught to submit more easily to those superiors, whom the course of human affairs may assign to us; to regard with reverence, and sometimes even with a sort of respectful affection, that fortunate violence which we are no longer capable of resisting; not only the violence of such splendid characters as those of a Cæsar or an Alexander, but often that of the most brutal and savage barbarians, of an Attila, a Gengis, or a Tamerlane. To all such mighty conquerors the great mob of mankind are naturally disposed to look up with a wondering, though, no doubt, with a very weak and foolish admiration. By this admiration, however, they are taught to acquiesce with less reluctance under that government which an irresistible force imposes upon them, and from which no reluctance could deliver them.
注释摘要
斯密在这一段里做了一个很精细的区分：公正的旁观者对于两种不同品质所抱有的敬服，性质完全不同。一种是对那些人实实在在的功绩——勇气、大度、高迈的气魄——所产生的敬重，这种情感公正而有根据，不随他们的运气好坏而改变。另一种则是对他们身上那过度的自许和僭越所产生的钦佩，这种钦佩恰恰极度依赖于处境，随着成功而膨胀，随着失败而彻底溃散。 他用了一个几乎残酷的心理观察…