《少年维特的烦恼·第一部·1771 年 5 月至 9 月》第38节
"But you will allow," said Albert; "that some actions are criminal, let them spring from whatever motives they may." I granted it, and shrugged my shoulders. "But still, my good friend," I continued, "there are some exceptions here too. Theft is a crime; but the man who commits it from extreme poverty, with no design but to save his family from perishing, is he an object of pity, or of punishment? Who shall throw the first stone at a husband, who, in the heat of just resentment, sacrifices his faithless wife and her perfidious seducer? or at the young maiden, who, in her weak hour of rapture, forgets herself in the impetuous joys of love? Even our laws, cold and cruel as they are, relent in such cases, and withhold their punishment." "That is quite another thing," said Albert; "because a man under the influence of violent passion loses all power of reflection, and is regarded as intoxicated or insane." "Oh! you people of sound understandings," I replied, smiling, "are ever ready to exclaim 'Extravagance, and madness, and intoxication!' You moral men are so calm and so subdued! You abhor the drunken man, and detest the extravagant; you pass by, like the Levite, and thank God, like the Pharisee, that you are not like one of them. I have been more than once intoxicated, my passions have always bordered on extravagance: I am not ashamed to confess it; for I have learned, by my own experience, that all extraordinary men, who have accomplished great and astonishing actions, have ever been decried by the world as drunken or insane. And in private life, too, is it not intolerable that no one can undertake the execution of a noble or generous deed, without giving rise to the exclamation that the doer is intoxicated or mad? Shame upon you, ye sages!" "This is another of your extravagant humours," said Albert: "you always exaggerate a case, and in this matter you are undoubtedly wrong; for we were speaking of suicide, which you compare with great actions, when it is impossible to regard it as anything but a weakness. It is much easier to die than to bear a life of misery with fortitude." I was on the point of breaking off the conversation, for nothing puts me so completely out of patience as the utterance of a wretched commonplace when I am talking from my inmost heart. However, I composed myself, for I had often heard the same observation with sufficient vexation; and I answered him, therefore, with a little warmth, "You call this a weakness—beware of being led astray by appearances. When a nation, which has long groaned under the intolerable yoke of a tyrant, rises at last and throws off its chains, do you call that weakness? The man who, to rescue his house from the flames, finds his physical strength redoubled, so that he lifts burdens with ease, which, in the absence of excitement, he could scarcely move; he who, under the rage of an insult, attacks and puts to flight half a score of his enemies, are such persons to be called weak? My good friend, if resistance be strength, how can the highest degree of resistance be a weakness?"
注释摘要
这一场关于自杀的辩论是全书中思想密度最高的对话之一，也是维特与阿尔贝特两种生存姿态的正面碰撞。两人不是在讨论一个抽象的道德命题，维特是在为自己心中那种一步步走向毁灭的冲动寻找理解的框架，而阿尔贝特则在用冷静的常识将他逼回墙角。 阿尔贝特抛出的前提看似不容辩驳：有些行为本身就是罪恶的，无论动机如何。维特却立即将讨论拉回到一个更古老的伦理直觉上——即处境可以彻…