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アダム・スミス『道徳感情論』（71）永続的な状況

11月 19, 2024

A man with a wooden leg suffers, no doubt, and foresees that he must continue to suffer during the remainder of his life, a very considerable inconveniency. He soon comes to view it, however, exactly as every impartial spectator views it; as an inconveniency under which he can enjoy all the ordinary pleasures both of solitude and of society. He soon identifies himself with the ideal man within the breast, he soon becomes himself the impartial spectator of his own situation. He no longer weeps, he no longer laments, he no longer grieves over it, as a weak man may sometimes do in the beginning. The view of the impartial spectator becomes so perfectly habitual to him, that, without any effort, without any exertion, he never thinks of surveying his misfortune in any other view. - Adam Smith, The Theory of moral sentiments : 3.1.2. Chap. II 《木製の義足の人が苦しむのは間違いないし、相当な不便を余生において被（こうむ）り続けなければならないと予見される。しかしながら、彼はすぐに、不便であっても、あらゆる公平な観察者が視るのと正しく同じように、独りにおける楽しみも、社会における楽しみもすべて日々享受できると考えるようになる。彼はすぐに、胸

アダム・スミス『道徳感情論』（70）自分の見方と公平な観察者の見方

11月 18, 2024

His sense of honour, his regard to his own dignity, directs him to fix his whole attention upon the one view. His natural, his untaught and undisciplined feelings, are continually calling it off to the other. He does not, in this case, perfectly identify himself with the ideal man within the breast, he does not become himself the impartial spectator of his own conduct. The different views of both characters exist in his mind separate and distinct from one another, and each directing him to a behaviour different from that to which the other directs him. - Adam Smith, The Theory of moral sentiments : 3.1.2. Chap. II 《自尊心、自らの威厳への配慮があれば、彼は、後者〔公平な観察者〕の見方に全神経を集中させる。彼の自然な感情、教育されていない感情、訓練されていない感情は、常に前者〔自分自身〕へと注意を逸（そ）らす。この場合、彼は、胸中の理想的な人間と自分を完全に重ね合わせることはなく、自分自身の行為の公平な観察者になることもない。両者の異なる見解は、互いに別個に彼の心の中に存在し、それぞれが、他方が彼に仕向ける行動とは違った行動を彼に仕向けるのである》―アダム・スミス『道徳感情論』第３部：第３章 When he follows that view which honour and dignity point out to him, Nature does not, indeed, leave him without a recompense. He en

アダム・スミス『道徳感情論』（69）胸中の理想の人（the ideal man within the breast）

11月 17, 2024

With most men, upon such an accident, their own natural view of their own misfortune would force itself upon them with such a vivacity and strength of colouring, as would entirely efface all thought of every other view. They would feel nothing, they could attend to nothing, but their own pain and their own fear; and not only the judgment of the ideal man within the breast, but that of the real spectators who might happen to be present, would be entirely overlooked and disregarded. - Adam Smith, The Theory of moral sentiments : 3.1.2. Chap. II 《大抵の人は、このような災難に遭うと、自分の災厄に対する自然な見方が、生き生きとした色彩の強さで自分に押し掛けるので、他のすべての見方の苦悩をすべて完全に消し去ってしまうだろう。彼らは何も感じず、何も気に懸けず、ただ自分の苦痛と恐怖を感じ、胸中の理想の人の判断だけでなく、たまたまそこに居合わせた実際の見物人の判断も、全く看過され、無視されるだろう》―アダム・スミス『道徳感情論』第３部：第３章 The reward which Nature bestows upon good behaviour under misfortune, is thus exactly proportioned to the degree of that good behaviour. The only compensation she could possibly make for the bitterness of pain and distress is thus too, in equal degr

アダム・スミス『道徳感情論』（68）志操堅固の人

11月 16, 2024

The man of real constancy and firmness, the wise and just man who has been thoroughly bred in the great school of self-command, in the bustle and business of the world, exposed, perhaps, to the violence and injustice of faction, and to the hardships and hazards of war, maintains this control of his passive feelings upon all occasions; and whether in solitude or in society, wears nearly the same countenance, and is affected very nearly in the same manner. - Adam Smith, The Theory of moral sentiments : 3.1.2. Chap. II 《真に志操堅固の人、自制心の偉大な学校で徹底的に躾（しつ）けられた賢明で正義感の強い人が、世の中の喧騒（けんそう）と多忙の中で、恐らくは派閥の暴力と不正義、戦争の苦難と危険に晒（さら）されながらも、あらゆる場面で、この受動的な感情を御（ぎょ）し続け、独りでいる時も社会の中にいる時も、ほとんど同じ表情をし、ほとんど同じように感動するのである》― 同―アダム・スミス『道徳感情論』第３部：第３章 In success and in disappointment, in prosperity and in adversity, before friends and before enemies, he has often been under the necessity of supporting this manhood. He has never dared to forget for one moment the judgment which the impartial spectator would pass upon his sen

アダム・スミス『道徳感情論』（67）現代の良き作法

11月 15, 2024

With a man of a little more firmness, the effect is somewhat more permanent. He endeavours, as much as he can, to fix his attention upon the view which the company are likely to take of his situation. He feels, at the same time, the esteem and approbation which they naturally conceive for him when he thus preserves his tranquillity; and, though under the pressure of some recent and great calamity, appears to feel for himself no more than what they really feel for him. He approves and applauds himself by sympathy with their approbation, and the pleasure which he derives from this sentiment supports and enables him more easily to continue this generous effort. -- Adam Smith, The Theory of moral sentiments : 3.1.2. Chap. II 《もう少ししっかりした人であれば、その効果はもう少し続く。彼は、自分の置かれた状況について、仲間が多分するだろう観察に出来る限り目を向けようとする。同時に、こうして平静を保っているから、仲間が自然に抱く彼への尊敬と称賛を感知するので、新たに大きな災いの重圧を受けても、仲間が彼に実際同情しているほど自分に同情しないように思われる。彼は、仲間の称賛に共感することで、自分を承認し、称賛するので、この感情から得られる喜びのお陰で支えられ、このようにより容易に惜しみなく努力し続けられるのである》― 同―アダム・スミス『道徳感情論』第３部：

アダム・スミス『道徳感情論』（66）自分の悲しみと観察者の同情の調和

11月 14, 2024

By noise and threatening they are, for their own ease, often obliged to frighten it into good temper; and the passion which incites it to attack, is restrained by that which teaches it to attend to its own safety. When it is old enough to go to school, or to mix with its equals, it soon finds that they have no such indulgent partiality. It naturally wishes to gain their favour, and to avoid their hatred or contempt. Regard even to its own safety teaches it to do so; and it soon finds that it can do so in no other way than by moderating, not only its anger, but all its other passions, to the degree which its play-fellows and companions are likely to be pleased with. It thus enters into the great school of self-command, it studies to be more and more master of itself, and begins to exercise over its own feelings a discipline which the practice of the longest life is very seldom sufficient to bring to complete perfection. -- Adam Smith, The Theory of moral sentiments : 3.1.2. Chap. II 《

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